Key Word - Mila Manha

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"You Shall Not Explore After Your Heart and After Your Eyes..."
Rabbi Amnon Bazak
What is the relationship between the mitzvah of tzitzit and the Sin of the Spies that precedes it? What links these two episodes with the previous ones – the travels of the camp, Moshe and Hovav, and the complaints about the manna? The tzitzit reminds Bnei Yisrael that they need to put their trust in God. The Sin of the Spies stemmed from a simplistic perception of reality, instead of a spiritual one. The sin might also relate to Moshe’s request of Hovav: “Please, do not leave us… you shall be our eyes.”
Educating Joseph
Rabbi Alex Israel | 38 minutes
Bereisheet contains many stories illustrating dynamic character transformations, demonstrating that people can overcome natural tendencies to improve. What does the story of Potiphar’s wife (from the following parsha) contribute to this end? Remarkable self-restraint is evident, but how is the story relevant to Yosef’s problems with his brothers, or to his management ability? Why is his success followed by further punishment and exile? There is another key aspect to the story.
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.
Eliyahu in Horev (Part 6)
"They Seek My Life, to Take It"
Rabbi Elchanan Samet
Despite God’s criticism, Eliyahu maintains his zealous position. The Midrash criticizes Eliyahu’s outward display of zealotry as concealing a desire for self-preservation. A close read of the text justifies the position of the Midrash.
Mizmor 2
Rabbi Avi Baumol
Mizmor 2 compliments Mizmor 1. The first aims to dictate to the common man how to live his life, how to repel the evil people in his midst. The second brings the message back to the royal chambers and ultimately to the Nation of God as a whole.
Mizmor 3
A Response to Suffering
Rabbi Avi Baumol
There are various ways of dealing with suffering. In Mizmor 3 David uses a three-pronged approach to suffering that was brought upon him by Avshalom’s rebellion. He describes his suffering, he declares his faith in God and he cries out to God for salvation.
Mizmor 82
Shir Shel Yom (5)
Rabbi Avi Baumol
The biography of Asaf – the author of Mizmor 82, The Song of the Day for Tuesday – is detailed. The Mizmor deals with the failings of the justice system and the desire for God to take an active part in this process.
Ahazya (Part 1)
Rabbi Elchanan Samet
The short and bitter reign of Ahazya son of Ahav is characterized by sin and failure. He surpasses the evil of his father by becoming personally involved in idol worship. As a leader, his partnership with Yehoshafat fails, and Moav rebels from under Israelite control. He falls ill and dies with no son to take the throne from him. The narrative is described through the sending of messengers by Ahazya.
Ahazya (Part 7)
Ascent and Descent (I)
Rabbi Elchanan Samet
Verbs describing "Ascent" and "Descent" are used multiple times throughout the story. At the beginning of the story the Angel of God commands Eliyahu to rise to meet the messengers of Ahazya and at the end of the story the Angel commands him to descend with the captain to the king. "Ascent" and "Descent" do not describe topographical movement, but rather describe opposing styles of actions that Eliyahu must utilize in his faceoff with Ahazya.
Ahazya (Part 8)
Ascent and Descent (II)
Rabbi Elchanan Samet
In this story those whose ascent was positive, merit also to come down. Those whose ascent was bound up with sin (Ahazya and the first two captains) do not merit to come down from the place of their ascent, for they die. The victory of Eliyahu, as bearer of God's word, is expressed not only in his "ascent" at the beginning of the story but also in the fact that he later "comes down." His descent is to life and safety, and he completes his mission by standing before the wicked king and fearlessly declaring God's message to him.
Ahazya (Part 10)
Summary
Rabbi Elchanan Samet
As in many other biblical narratives where God's word stands the test of prevailing over its opponents, here too the root d-b-r appears as the key word in the story. The key word appears in our narrative in groups, usually with one d-b-r paired against another: The word of God as opposed to the word of the king, or the word of the king contrasting with the word of Eliyahu. The ultimate victory of the word of God comes in the wake of the victory of its bearer, the prophet, over his opponents. Eliyahu announces God's word to Ahazya himself, and this word of God is soon fulfilled in reality, as the prophet had "spoken" it.
Haggai: The Practical Prophet
Rabbi Tzvi Sinensky
As opposed to many other prophets, Haggai describes no visions. Instead, he conveys a plain, clear message to rebuild the Beit HaMikdash. This stands in sharp contrast to Haggai’s colleague Zekharia who witnesses numerous visions conveying obscure meanings. Zekharia writes in poetry, Haggai in prose. For this reason, Haggai is called “the Navi” - God’s mouthpiece.

Haggai tells the people that if they abandon the building of God’s house, they cannot expect material comfort and success in their own homes. Whereas most prophets emphasize personal repentance from moral shortcomings, Haggai calls for a national return to the task of rebuilding the Temple.

The disparity in message between Haggai and earlier prophets – Haggai being a more practical book with more modest aims and a relatively upbeat message – is reinforced by another key distinction: the people actually obey Haggai’s prophecy! Precisely because Haggai’s message was more specific and optimistic, less radical and cataclysmic, his message was more readily embraced by the people than the doomsday scenarios prognosticated by his predecessors.