Idolatry

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Idolatry and Hedonism
Haftarot: Shemot
Rabbi Mosheh Lichtenstein
The first part of the haftara discusses the idolatry practiced by Bnei Yisrael, while the second half claims that the greater sin of the nation is hedonism.
"I Have Formed You; You Are My Servant"
Haftarot: Vayikra
Rabbi Mosheh Lichtenstein
The prophet describes the relationship between God and Am Yisrael in terms of a servant and master. Sacrifices are therefore necessary to enable the servant to stand before his master. The reason behind the redemption in the haftara is God's responsibility toward the nation as a master, who is obligated to care for his servants. The haftara ends with the prophet mocking idolaters who create their statues, and emphasizes God's role as a creator.
"He Is Faithful With Holy Ones"
Haftarot: Vayetzeh
Rabbi Mosheh Lichtenstein
The prophet speaks out against the nation's lack of loyalty, and uses Yaakov as an example of complete loyalty to God.
"Because They Sold The Righteous For Silver"
Haftarot: Vayeshev
Rabbi Mosheh Lichtenstein
The nation turns to idolatry for two reasons: seeking spirituality and seeking pleasure. Amos rebukes the nation for their hedonism, and explains that the flaws in interpersonal relationships are also a flaw in our relationship with God.
Complimentary Reproaches
Haftarot: Matot - Masei
Rabbi Mosheh Lichtenstein
This lesson compares Yeshayahu and Yirmiyahu's prophecies of calamity. Yeshayahu's main concern is moral corruption, while in Yirmiyahu's time the nation is threatened by its enemies and feels the need for spiritual leadership, and instead of seeking out God and His prophets they choose to turn to idolatry. Yeshayahu deals directly with the nation, while Yirmiyahu's claims mainly target the leadership. Yirmiyahu believes idolatry is a betrayal of God.
The Prohibition of Erasing the Name of God
Parashat Re'eh
Rabbi Yehuda Rock
In Parashat Re'eh we are commanded to abolish idolatry from the Land of Israel, and on the flip side - to avoid destroying altars built for God. Practically, the Torah teaches us not to destroy holy artifacts used for worship in the Temple; but on a spiritual plane we learn a lesson of spreading the name of God throughout the world, and glorifying God's name.
The Prohibitions of "Ashera" and "Matzeva"
Dr. Mordechai Sabato
What is the significance of the prohibitions to create an Ashera and a Matzeva? Why was the Matzeva permissible in the era of the forefathers, but prohibited when the nation entered the Promised Land?
This Nation Will Rise Up [audio]
Rabbi Yair Kahn | 13 minutes
Near the end of Moshe's life, God tells Moshe that coming generations will stray after deities of other nations. What is the source of Moshe's inner strength after his preventative attempts have apparently failed? Moshe has religious humility—and recognizes our inability to fully comprehend the Divine plan. Cognizant of the power of free will, still in his role as teacher, he warns the people as another preventative measure.
Remembering Sinai
Rabbi Yair Kahn
The threefold repetition of Ma’amad Har Sinai in Moshe’s speech stresses the centrality and complexity of that event. One central message is that Moshe is the facilitator in the transfer of the Torah to the nation. Both the Ramban and the Kuzari place Ma’amad Har Sinai as a central theological pillar.
The Covenant of Love between God and Israel (Audio)
Prof. Jonathan Grossman | 14 minutes
This shiur discusses the nature of the covenant as expressed in Parashat Eikev. What is the meaning behind the aparent emphasis of the juxtaposition of the wicked and idolatrous nations and the promise to the forefathers?
The Golden Idol
Part 1
Rabbi Yaakov Medan
In order to override the conclusion of his dream regarding the transience of the Babylonian kingdom, Nevukhadnetzar constructs a golden idol. He believes that if all bow down to the idol, he will eternalize the Babylonian kingdom. The refusal of only three Jews is thus viewed as a threat to this plan, just as Mordekhai’s refusal to bow to Haman was viewed as a threat. Their refusal to bow to the idol leads them to be cast into the fiery furnace just as Avraham was cast into the furnace of Nimrod many years earlier according to the Sages. The first king of Babylon, Nimrod, and his tower that rose to the heavens, are compared to Nevukhadnetzar, the current king, and his gold idol that rose sixty cubits high.
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.
The Closing Mitzvot
Rabbi Alex Israel | 39 minutes
Although many shiurim on Yitro focus on the Ten Dibrot, this shiur diverges and focuses on the maftir-- the last few pesukim of the parasha, beginning with “You yourselves have seen that I have spoken with you from the Heavens.” What is the significance of the set of laws in the pesukim that follow?
Navot's Vineyard (Part 4)
Ahav's Personal Punishment and the Punishment of His Household
Rabbi Elchanan Samet
Eliyahu’s divine message to Ahav that informs him of the end of the rule of his house, relates both to the murder of Navot and to the idol worship in his time – both instigated by Izevel. Navot’s murder is viewed as more severe than idol worship and thus serves as the catalyst for this message.
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.
The Dynamics of Oppression
Rabbi Michael Hattin
Suffering the Canaanites to maintain their cultural presence in the land constituted an invitation to intermarry with them, for they were the dominant culture. Intermarriage, in turn, necessarily led to an adoption by the Israelites of the easier way of life – idolatry.

Otniel, the first judge, represents the final link with the generation of Yehoshua and the elders that succeeded him. Additionally, as a champion of the settlement of the land who personally battled the Canaanites and prevailed, Otniel recalls another dimension of Yehoshua's inspired leadership. Though he is a tribal leader - as opposed to Yehoshua - he is presented as a national savior as are many of the other judges in the Book of Shoftim.
The Altar, the Prophet, and the Lion
Rabbi Alex Israel
The Ish Haelokim's refusal to eat on his mission against Yerovam and the new form of worship in Beit El stems from God's command which proves the chastity of the prophet. He is not a paid prophet, but loyal to God, Nonetheless, when he disobeys God's word he dies at the hand of the lion. This is symbolic of the confusion surrounding Yerovam. On the one hand he is ordained by God in Ahiya's prophecy. On the other hand he is disobeying God in the new system of worship that he set up. He is given an opportunity to repent but rejects it.

Are the Golden Calves of Yerovam considered Idol Worship or an alternative but prohibited worship of God?
An Interim "Introduction" to Sefer Melakhim
Rabbi Alex Israel
From chapter 14 and onwards, we read brief accounts of kings that are formal and contain standardized language. The focus of the book of Melakhim is to be on the Mikdash. The book begins with the rise of Shlomo and the building of the Mikdash, and it ends with its destruction. The blame is also clear. This is a book that targets the leaders, and hence it assesses the leadership – king by king - to discern which national figures accelerated the path to that great calamity of destruction and which tried to reverse or stem that process, steering the nation on a path of repentance. Every king is listed and surveyed in order to understand their part. Hence, no link in the chain from building to destruction may be omitted. It knows precisely where to place the blame, which area of deviance constitutes the core of the problem. Our book is focused and locked-in upon idolatry and its associated practices.
Rehavam: Three Sources - Three Perspectives
Rabbi Alex Israel
The description of Rehavam in Melakhim focuses on the sin of idolatry and on the Mikdash in Jerusalem. In Divrei Hayamim the focus is on the sin of pride and has a broader regional focus. Archaeological evidence testifies that Shishak attacked Yerovam in the North. This is not mentioned in either of the bibical accounts. What is the relationship between the various accounts and what is the relationship between the biblkical account and history?
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?
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.
“All the King's Men” - Ahazya's Messengers
Rabbi Alex Israel
By sending messengers to Ba'al Zevuv, the god Ekron, Ahazya has outdown his father. Turning to the surrounding nations is a desecration of God's name. Eliyahu turns Ahazya first messengers to Ekron into his messengers with God's message of Ahazya's death. Ahazya sends a captain with a company of fifty men with the intention of killing Eliyahu and nullifying his message. The first and second companies of soldiers are consumed by a fire from heaven. The actions of the third captain signify an absolute surrender of royal power to God's power.
The Best of Times: The Reigns of Yerovam ben Yoash and Uziya
Rabbi Alex Israel
The long and impressive reign of Yerovam ben Yoash sees the Northern Kingdom reaching the summit of its regional power and material prosperity. The prophet Amos who prophesies during this period, reveals a society of enormous wealth, complacency, and security and yet bearing startling inequalities of income, and outrageous exploitation of the poor by the rich.

Uziya's long reign is filled with a long list of impressive accomplishments: Military conquests, extensive fortification of Jerusalem, development of agriculture and a cutting-edge military. However, his successes lead to arrogance and his eventual downfall, plagued till his death with Tzaraat. Yishayahu describes a society in Yehuda similar to what Amos described in the North.

While Sefer Melakhim dwells almost exclusively on the issue of idolatry, Amos and Yishayahu highlight the sins of arrogance and social injustice. Amos warns of an earthquake which shakes the kingdom a mere two years after Amos begins his prophecy. And yet, even with a national disaster of this proportion, Israel and Yehuda fails to harness its peace and wealth towards kindness, justice, and communal support.
King Menashe – An Idolatrous Kingdom
Rabbi Alex Israel
Menashe introduces idolatry and bloodshed into Yehuda in ways previously unknown. He accepts complete Assyrian domination and sets the wheels of destruction and exile into motion. Sefer Melakhim ends the description of Menashe on this note. However, Divrei HaYamim describes Menashe being taken into captivity by the Assyrian general, praying to God, repenting, God returning him to his kingdom and Menashe removing the idolatry that he instituted. This enormous gap between the two stories shed light on the different agendas of the two books. Despite his repentance, Menashe's negative influence impacted beyond his reign, and specifically to his son Amon who followed in his evil ways.
The Tragedy of Yoshiyahu
Rabbi Alex Israel
Yoshiyahu's dramatic religious revolution led him to two erroneous conclusions, giving him the confidence to confront Pharaoh Nekho who lead his army through Israel in order to confront the emerging Babylonian empire. Firstly, he believed that the religious level that was achieved was one that would make God support him against an idolatrous king. Secondly, he believed that the revolution was sincere and accepted among the people, when in fact in the short amount of time since the major change it was imposiible to uproot norms and beliefs that had set in over such a long period. This folly decision led to his death by the archers' arrows ending abruptly the reign of a righteous king. The lack of real change among the people means that wheels of Hurban that were set in motion by Menashe were not stopped - though they might have had the chage been sincere.

Modern Biblical scholars claim that Devarim was the Sefer Torah that Yoshiyahu discovered and it was written in his time and not by Moshe. The claim of the 7th century authorship is refuted by a series of simple proofs.
The Descendants of Rekhav
Rabbi David Sabato
The descendants of Rekhav, who abstain from drinking wine and do not settle down permanently, symbolize absolute adherence to the ancient ancestral command. This is a lesson for Israel, that they must keep God's commands. But why does this adherence deserve an extreme Divine promise?

The prohibition against settling down might not stem from a nomadic perception, but rather from experience that teaches that settling down leads by necessity to forgetting God and ultimately to idol worship, as the book of Devarim warns many times in anticipation of Israel's entry into the land.

Additionally, farmers whose lives were dependent on the seasons of the year and on the forces of nature deified these forces and worshipped them. Therefore, the Torah is concerned about the dangers of agricultural life in the land of Israel, the chief of which is immersion in idolatry, which will lead to the removal of the people from their land.
From Love to Betrayal: Yirmiyahu's First Prophecy of Rebuke
Rabbi David Sabato
Yirmiyahu's first prophecy conveyed to Israel is comprised of a series of sections, linked one to the next linguistically and substantively. Together they paint a difficult, varied, and penetrating picture of the moral and spiritual state of the people. The prophecy opens with one of the most moving accounts of the early relationship between God and His people, but it immediately takes a sharp turn to the difficult, spiritual reality in the days of Yirmiyahu, when the people have abandoned and betrayed their God. The description of Israel's youthful devotion in the wilderness serves only as a background and introduction to the essence of the passage – a prophecy of rebuke.
"Shall He Return to her Again?" - A Collection of Prophecies of Repentance
Rabbi David Sabato
In chapter 3, Yirmiyahu presents a prophecy that portrays the difficulty inherent in the repentance of the Jewish People through a parable. Israel is compared to a woman who has left her husband – God - for other men - idols. Such a woman is halakhically forbidden to return to her first husband and that sin pollutes and defiles the Land of Israel. Can Israel possibly return to God?
Shabbat in the Book of Yirmiyahu
Rabbi David Sabato
In this unique prophecy, Yirmiyahu discusses the breach of the covenant of Shabbat. While the Torah and other prophecies connect immorality with the destruction of Jerusalem, Yirmiyahu stresses the importance of the observation of Shabbat as a condition for the people's continued existence in their country due to its nature as a national covenant with a most public nature. This prophecy is compared the prophecy in chapter 7, as well as to the prophecies of the other prophets regarding Shabbat.
The Meaning of the Metaphor: God’s Actions
Dr. Tova Ganzel
This prophetic unit is one of the harshest that is delivered to the nation anywhere in Tanakh. The prophet begins by defining and illuminating the severity of the actions of the people. Not only have they not fulfilled God’s commandments; they have even been less loyal to God than the surrounding nations have been towards their own deities.

The nation had not internalized the idea that God might destroy His Temple. They knew that the Destruction of the Temple would be perceived by the nations as weakness on the part of God, reflecting God’s inability to defend His Temple and ward off its enemies. Thus, the Destruction of the Temple would entail a desecration of God’s Name among the nations. The nations would assume that God had lost His power and might, so much so that He could not even prevent the downfall of His Temple. The nations surrounding Jerusalem would have considered the deliberate divine Destruction of Jerusalem so strange that the people of Jerusalem were lulled into believing that this would be enough to prevent the Temple being destroyed despite their severe sins.

But Yehezkel describes that the people have defiled the Beit HaMikdash with “detestable things and abominations” – a combined term that is used over 80 times in the book that refers to the range of sins that the people have committed which are detailed by the prophet in the coming chapters. Thus the nations will come to understand how God inflicts such devastating damage on His people not as a sign of weakness but as a Divine punishment.
The Biblical Background for the Nation’s Sins
Dr. Tova Ganzel
The prophetic message in Yehezkel chapter 6 is that at this point in time, the nation is being punished for the deeds depicted in Vayikra 26. What they are suffering now is what was defined in Vayikra as the punishment for those sins. The verses of rebuke in Vayikra are linked to the situation in Yehezkel’s prophecy by describing the people’s sins with the same expressions that appear in Sefer Vayikra. These expressions are not common in Tanakh; therefore their very mention causes the warnings and punishments set down in Sefer Vayikra to echo in the ears of Yehezkel’s listeners.

However, there seems to be more of a link between our prophecy and Sefer Vayikra – this time, on a more optimistic note. Chapter 26 of Sefer Vayikra makes mention of God’s covenant with His people right after the rebuke for their unspeakable deeds. Even when the nation’s actions causes a rift between itself and God, the covenant forged between them will stand the nation in good stead and protect them, even in the most difficult times.
The Deeds of the People in the Temple
Part 1
Dr. Tova Ganzel
Yehezkel pronounces a Divine vision whose message is that although the Temple is still standing, it is effectively empty and worthless. Yehezkel sees, by means of a Divine vision, four symbolic sins, each sight worse than its predecessor. Yehezkel uses terms unique to Devarim chapter 4 which describes the prohibitions of idolatry at length, the covenant with God and the warning of exile if the covenant is violated through idol worship.
He Speaks in Allegories
Dr. Tova Ganzel
Throughout the chapters dating to the years prior to the destruction there is a motif of words and terms that relate to women. This image is fully realized with the death of the prophet’s wife, symbolizing the final destruction of the city.

The detailed description of the unfaithfulness of this woman – Jerusalem – emphasizes the chasm between her humble beginnings, with no lineage and no identity, and the abundance God bestowed upon her and His favors done for her that ultimately end in her betrayal. God’s response is a detailed description of total annihilation.

Yehezkel compares the deeds of the city of Jerusalem to those of Shomron and Sodom. The sin of Sodom, as depicted here, is that despite the economic stability and strength of its inhabitants, they did not support the poor and needy. Yehezkel attributes only social sins to Sodom in order to emphasize the more grievous sins of Jerusalem, which are described as unfaithfulness.

Despite the people’s actions in the present, the covenant that God remembers and maintains even in the future is a covenant of youth, and even at the time of their sin, this historical covenant will stand. This is also why the nation is rebuked just as it is being forgiven.
The Soul that Sins – It Shall Die
Dr. Tova Ganzel
The people of Yehezkel’s generation claimed that since the destruction was inevitable, their individual actions no longer had any importance and it made no difference whether they remained loyal to God’s commandments or not. Others believed that “The way of the Lord is unfair”. Therefore Yehezkel repeats and emphasizes the responsibility of every individual for his actions and the life-and-death consequences that follow. Yehezkel concludes by stating that the people’s claim – that the son dies because of the sins of the father – is simply incorrect.

The prophet also declares that the gates of repentance remain open to the individual. These verses are quite unusual given that nowhere in the book is there any call for the people to mend their ways so that God will not destroy His Temple. Although the prophet here calls upon the people to repent, he offers no promise that this will prevent the destruction; he only speaks of deliverance from the death for the sinners when the destruction comes.

The sins brought about the imminent destruction of the city according to Yehezkel are idolatry, sexual immorality and bloodshed. Yehezkel does not seem to attribute the destruction of the First Temple to the social transgressions of the nation as a whole – in neither the prophecies before nor after the Destruction.

In Chapter 22 as the Destruction of Jerusalem draws nearer the prophet appears to place more of an emphasis on the personal responsibility that the leaders of the people bear for their actions, along with the dire consequences of their corrupt leadership for the nation as a whole. This chapter attributes sins both social and religious in nature to the office-bearers in leadership positions. Thus, the fate of the city is sealed because of idolatry, sexual immorality, bloodshed, and – finally – the deeds of the leadership.
The Destruction of the City
Dr. Tova Ganzel
The prophecy concerning the imminent fate of the city resembles the destruction that Yehezkel had prophesied in the past, but he no longer reacts with cries of surprise or distress, as he had earlier; now he is apathetic. From now on, his pre-destruction prophetic mission is limited to describing the situation in the city.

The description begins presenting a city that is full of bloodshed. Yehezkel’s accusation is against all of Jerusalem’s inhabitants – all classes and positions. Throughout the book Yehezkel avoids using the name Jerusalem altogether. Perhaps this is that the actions of the nation have not only led to the defiling of the name, but have also caused a rupture in God’s attitude towards the eternity of the city.

Chapter 24 contains two accounts of loss: the loss of Yehezkel’s wife, and the loss of the Temple. The connection between Yehezkel’s private loss and the nation’s loss of the Temple indicates that the profaning of the Temple is irreversible: in other words, the Temples that will be built after the destruction of the First Temple represent a new creation, not a recreation of the Temple that existed.

Yehezkel is commanded not to mourn for his wife as a sign to the people. Why, then, is Am Yisrael commanded not to mourn over the Temple?

The withholding of mourning may represent a sort of Divine punishment – or, alternatively, an act of acceptance of God’s will. Perhaps mourning is only significant for the comfort that others give to the mourner and the commandment not to mourn signifies that there are none to comfort.

This prophecy concludes Yehezkel’s prophecies of rebuke uttered before the destruction and ends his term of silence.
The People, the Prophet, and God in Response to the Destruction
Dr. Tova Ganzel
Yehezkel and the Jews in Babylon receive the news of the destruction of the Beit HaMikdash. Yehezkel must contend with the claim of the remnant left in the land that they are the ones who will eventually inherit it despite their small numbers. And indeed, size or number is not the decisive factor. The argument of the remnant is erroneous: not because of their small number, but rather their due to the multitude of their sins.

The claim of the remnant seems to belong to the period preceding the murder of Gedalya. The claim of the remnant in the land indicates that they assumed that exile was a matter pertaining only to those now in Babylonia, while they themselves were continuing the national survival of Am Yisrael, and were therefore deserving of possession of the land. The murder of Gedalya brought this claim to an end. They ceased to view themselves as a distinct group that was separate from their brethren in Babylonia.

An understanding of the prophecy from which its historical context raises two exegetical possibilities: If Gedalya was murdered in the Tishrei immediately after the destruction of the Mikdash, then Yehezkel’s prophecy – taking place in the month of Tevet – which seem polemical is no longer relevant. The other, seemingly more likely possibility is that this prophecy describes the situation in the land at a slightly later stage – not during the weeks immediately following the Destruction. At this time there were still a good number of Jewish inhabitants in the land, and they still viewed their group as an alternative to the Babylonian exiles. This perspective rests upon the assumption that Gedalya was assassinated not in the month of Tishrei immediately after the Destruction, but rather a year or more later.

The prophet does not focus on the Destruction itself; he looks to the past and to the future. The reason for this is that the exiles in Babylonian have not experienced the direct crisis, and they have already begun to internalize the new reality. These prophecies contain nothing in the way of consolation, sorrow, reconciliation or compassion over what has happened in Jerusalem. This is especially conspicuous if we compare these chapters with Yirmiyahu, who laments at length over the Destruction.
A Repentance Conundrum
HaTanakh.com Staff
A Message from Rekhav's Commandments: What can Israel Learn?
Rabbi David Sabato
Remembering Sinai (Audio)
Rabbi Yair Kahn | 13 minutes
The threefold repetition of Ma’amad Har Sinai in Moshe’s speech stresses the centrality and complexity of that event. One central message is that Moshe is the facilitator in the transfer of the Torah to the nation. Both the Ramban and the Kuzari place Ma’amad Har Sinai as a central theological pillar.
Recalling the Revelation at Sinai
Rabbi Elchanan Samet
In Parshat Va'etchanan Moshe mentions Ma'amad Har Sinai in three different places, and in each case it is mentioned as a subject in its own right, rather than incidentally. This raises the question: why is the great revelation mentioned three separate times in our parsha, with a distance of only a few verses in between them? Why is the discussion of the revelation not concentrated in one place in Moshe's speech? What is the purpose of all this commemoration, and in what context is it mentioned? By dividing the book of Devarim into separate units and analyzing the structure of Parshat Va'etchanan, we can learn about the intended goal of the mentions of the revelation - to elevate Israel and strengthen their faith in the validity of the covenant between them and God.
Yeshayahu 40-41 - Matan Al HaPerek
Rabbi David Sabato
The prophecy in Chapter 40 opens with a call of consolation for Jerusalem, followed by a call for the clearing of a path to prepare for God's return to Jerusalem, and then God's arrival to Jerusalem is heralded. In the second part of the Chapter (12-31), the prophet presents an argument against idolaters, and contrasts the unique nature of God-with God as Omnipotent Creator and Ruler of the World against the futility and nothingness of idols.

Chapter 41 continues the polemic against idols and idol-worshippers from the previous chapter and calls for idolaters to be brought to justice. The chapter continues with a description of the desert blooming during the time of Redemption.
Yeshayahu 44- 45 - Matan Al HaPerek
Rabbi David Sabato
In these two chapters, God is revealed as the God of the entire world and all of its inhabitants: in the center of Chapter 44 (9-20), there is a long, mocking depiction of idol worshippers and craftsmen of idols wherein their futility is illustrated.

At the climax of Chapter 45, which deals with the prophecy about Koresh (Cyrus), God turns to the multitude of nations to abandon their idols and to instead serve God in unity.
Yeshayahu 46-47 - Matan Al HaPerek
Rabbi David Sabato
Chapter 46 describes the destruction of the Babylonian idols following Koresh's conquest of Babylonia. Chapter 47 discusses the political downfall of Babylonia and includes a prophecy of destruction and scorn for "Maiden Babylonia." This prophecy foresees Babylonia's fall from an exalted height-the biggest empire in the world- to the lowest possible position.
Avraham: Repaying Debts and Inspiring Monotheism
Rabbi David Silverberg
Something from Nothing: Who is Avraham?
Rabbi David Silverberg
Duplication and Contradiction
Part 2 - Historical Claims of Documentary Hypothesis
Rabbi Amnon Bazak
The prevalent view in academic circles, has been that the major part of the Book of Devarim was written in the 7^th century B.C.E., as part of the battle waged by Chizkiyahu and Yoshiyahu for centralized ritual worship. This assertion is based mainly on the argument that Devarim is the only Book of the Torah which speaks of the selection of a single location for Divine service, and rejects worship outside of this location. A series of questions and proofs are brought against this theory, leading to the conclusion that the central argument for the claim of late authorship of Devarim has multiple and serious flaws.
Midrashic Canaan and Avraham's Response
Rabbi David Silverberg
The Tower of Babel: A Beacon of Idolatry
Rabbi David Silverberg
Amos 3-4 - Matan Al HaPerek
Rabbi David Sabato
In the beginning of Chapter 3, Amos warns the nation that being the chosen people will not prevent them from being punished. In fact, the opposite is true – the choice imposes on them a responsibility which, if ignored, will bring harsh punishment. In the continuaton of the perek there is a series of rhetorical questons with similar structures, emphasizing that the prophet is compelled to prophesy (3-8). Afer the series of questons, Amos begins to give prophecies of rebuke against the upper classes in Samaria, whose wealth is derived from exploitaton of the poor.

Chapter 4 begins with rebuke for the idol worship in Beit El and Gilgal. The naton absorbs blow afer blow, but remains rebellious and does not return to God.

The study guide includes guided questions and an appendix about the Kingdom of Israel.
Rashi encounters the Christian World in his commentary to Mishlei
Dr. Lisa Fredman | Hour
A glance at Rashi's commentary reveals that Rashi was very aware of the world around him. Some of his comments relate to the world around him in different ways, be it Old French, situations of the time, or anti-Christian polemics. What motivated Rashi to write acomment? For years it was accepted that he wrote exegetical comments in response to a difficulty in the text. Recent scholarship has added that occasionally he comments because there is a very important idea he seeks to convey, even if there is no difficulty in the text. We see how the polemics come to the forefront in his commentary on Mishlei, especially as it relates to the symbolic "foreign woman" in Mishlei.
Epilogue
Rabbi Ezra Bick
It seems as though the four commands that follow in the short section of the immediate epilogue to asseret hadibrot - idolatry, the earthen altar, the prohibition of cutting the stones of the stone altar, and the prohibition of stairs to ascend the altar - are introduced as somehow being engendered by "you have seen that I have spoken to you from the heaven." The question is - why? What is the connection between these verses and the experience of witnessing the revelation of Sinai?

An exploration of these four commandments leads to a deeper understanding of their important addition to the experience of the Revelation at Sinai – highlighting both the opportunity and the responsibility brought about by the newly- formed relationship between God and the Jewish people.
Slaughtering Meat "Outside"
Rabbi David Silverberg
Ibn Ezra and Ramban: Covering the Blood of Animals
Rabbi David Silverberg
Behar: Idolatry, Shabbat, and the Mikdash
Rabbi David Silverberg
Malakhi’s Grand Conclusion
Rabbi Tzvi Sinensky
By addressing the immediate concern of the mediocre Temple service while nostalgically hearkening back to a golden age, Malakhi hews to his mandate of remaining anchored in his own times while summing up all of Nevi’im.

Malakhi mirrors Tzefania, but his subject differs. For Malakhi idolatry is no longer a burning issue. The point of emphasis therefore shifts from pagan worship to an exclusive focus on ethics and morality. By building off the language of his predecessors yet addressing contemporary concerns, all the while prophesying about the Messianic period, Malakhi continues to stay true to his multiple mandates.

As an antidote to the shortcomings of Eliyahu’s overly zealous leadership, at the End of Days he will enact an historic reconciliation among family members and between God and His people.

The culmination of Sefer Malakhi and Nevi’im offers an inspiring message that is at once relevant to its time and simultaneously universal: The reunification of family is a signal of redemption. That family includes both the Jewish people and God Himself. This comforting message must have proven powerfully uplifting for the beleaguered Shivat Tzion community. Like Zekharia, Malakhi reminds the people that redemption would ultimately arrive, and that modest steps toward repentance and building families were steps toward that deliverance.
A Retrospective
Rabbi Tzvi Sinensky
Conflicting proofs exist as to whether the books of Ezra and Nehemya are one book or two. The preponderance of evidence inclines toward the position that they are a unified work. The differences noted center on Ezra and Nehemya’s distinct leadership styles, one religious and the other political - two contrasting modes of leadership that are crucial in the post prophetic era.

While similarities to the rest of Tanakh are abound in the books of Shivat Tzion, still, there are significant departures from the rest of Tanakh.

The omnipresent temptation of idolatry has been overtaken by the allure of intermarriage.

The post-prophetic period will feature uncharted territory for a Jewish community that had been led by monarchs and prophets for as long as they could remember. As opposed to the prophets’ black-and-white, explicit directives, the Shivat Tzion community must learn to embrace ambiguity.

The contemporary messages of the works of Shivat Tzion include:
- There are multiple legitimate models of Jewish leadership.
- At times leadership demands clinging to core principles, even if at great risk.
- Redemption, in Shivat Tzion as today, is not an all-or-nothing proposition. Shivat Tzion interweaves idealism and realism. We must celebrate partial victories, even as the work remains dauntingly incomplete.
- National rituals and shared memory are keys to Jewish survival.
- Education is the key that unlocks Jewish commitment and continuity.
- Politics are unpleasant, but are necessary and not inherently evil.
- No matter the challenges, we remain God’s beloved.
Sinful Compartmentalization
Rabbanit Dr. Michal Tikochinsky
The Second "Three Weeks" HaftaraL Becoming Futile
Rabbi David Silverberg
Meshekh Chokhma on Moshe not Entering the Land
Rabbi David Silverberg
Ekev: Monotheism, Paganism, and Human Pride
Rabbi Shlomo Dov Rosen
Thoughts on Parashat Re'eh - Part 1
Rabbi Yaakov Beasley
Re'eh: Why Would Israel be Attracted to Canaanite Paganism?
Rabbi David Silverberg
Shoftim 17-18
Matan Al Haperek
Matan Al HaPerek - Neta Shapira
The story of Micha and his mother, the story of the young Levite, and the men from the tribe of Dan seeking a new inheritance all meet at the new temple of foreign worship located in the city of Dan.
Competing and Completing Perspectives:Yehoshua, Yechezkel, and our Idolatrous Forefathers
Atara Snowbell | 52 minutes
The overwhelming biblical evidence of widespread idolatry by Bnei Yisrael in Egypt is countered by the glaring omission of this detail in the story of the Exodus from Egypt. We will analyze these contradictory perspectives, and discuss the timeless and contemporary messages they represent.
Sefer Bereshit: Archaeology
Nachliel Selavan | 20 minutes
This is an analysis of the Archaeology of the Sefer Bereshit by Nachliel Selavan.

Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.
Where is God's place in Biblical Thought?
Yael Leibowitz
תאריך פרסום: 2022 | | Hour and 5 minutes
For centuries, Israel’s prophets chastised, begged, and cajoled Israel to stop worshipping foreign gods, to no avail. And yet, upon their return from Babylon, a short seventy years after the destruction of the first temple, the returnees to Judea were exclusive monotheists, as were, with rare exceptions, all subsequent generations of Jews. What accounts for that sudden, long-awaited shift in thinking and practice? Come explore those ways in which Biblical theology evolved in the context of, and in reaction to, the historical and cultural realities that Israel faced throughout the first temple and early post-exilic period.

Dedicated in memory of Rosina, Pardo Korda, Shoshana Baat Saadi, who learned, loved, celebrated, and performed Torah and Mitzvot with all of her heart and soul