Yoel

THE BOOK OF YOEL

Introduction:

The two themes of the book of Yoel are the prophecy about the locusts, and a prophecy about acharit hayamim – the End of the Days.

Yoel lived during the times of Yehoram ben Achav, king of Israel. At that time, the people experienced a seven-year famine (see Melachim II 8).

He also lived during the time of Menasheh, but because of Menasheh’s evil ways, he is not mentioned explicitly in the book of Yoel. (Radak)

The Da’at Sofrim posits that no specific time period is mentioned for Yoel’s prophecies (unlike with most of the other prophets), in order to stress that the main theme of the book – namely, teshuva – is timeless. The Da’at Sofrim further conjectures that the book of Yoel is placed after Hoshea, in order to link it with the final chapter of Hoshea, which deals with teshuva as well.

Of the four chapters in Yoel, this curriculum covers parts of chapters 1 and 2, which describe the locust plague, and the short chapter 3, which speaks about the wonders of acharit hayamim.

Chapter 1, Verses 1-12

Verses 1-2:

דבר ה' אשר היה אל יואל בן פתואל

שמעו זאת הזקנים והאזינו כל יושבי הארץ ההיתה זאת בימיכם ואם בימי אבותיכם

שמעו זאת הזקנים והאזינו כל יושבי הארץ

The zekenim – elders – are the people who are best suited to testify about past events. See Devarim 32:7. (Radak)

ההיתה זאת בימיכם ואם בימי אבותיכם

1. The first heh indicates that this is an interrogative question. (Radak)

2. Although the seventh plague in Egypt was that of locusts, and it is stated there (Shemot 10:14) that לפניו לא היה כן ארבה כמוהו ואחריו לא יהיה כן – never before was there such a plague of locusts, and never will there be such a one again – the locusts in the time of Yoel were unique, since there were four species involved (see verse 4), and the plague recurred for four years running. (Radak)

The students should compare the verse here with Shemot 10:14, underlining the contradictory phrases. They should then be encouraged to read the Radak and answer the questions: Was there a precedent to the plague described in Yoel, or wasn’t there? Doesn’t it say specifically in Shemot that such a plague would never recur?

Verse 3:

עליה לבניכם ספרו ובניכם לבניהם ובניהם לדור אחר

עליה לבניכם ספרו

This punishment will be remembered for a long time. (Radak)

Verse 4:

יתר הגזם אכל הארבה ויתר הארבה אכל הילק ויתר הילק אכל החסיל

יתר הגזם אכל הארבה...

1. Each name in the verse – gazam, arbeh, yelek, chasil – is a different type of locust:

The gazam sheared off the first layer of the crops;

The arbeh was the greatest in numbers;

The yelek nibbled at the crops (lelaklek is to lick)

The chasil finished off (chisel) the rest of the crops. (Radak)

2. This decree reflected direct Divine Providence. Uncharacteristically, each type of locust ate only part of the crops, leaving enough so that the next type would inflict further damage. (Alsheikh Hakadosh)

Verse 5:

הקיצו שיכורים ובכו והילילו כל שותי יין על עסיס כי נכרת מפיכם

הקיצו שיכורים ובכו והילילו...

1. Those accustomed to drink should awaken from their stupor, to cry over the loss of wine to drink, due to the locusts’ consuming the grapevines. (Metzudat David)

2. There was no wheat either, but grain is a produce that is replanted each year anyway; with a grapevine, though, even if one plants a new one instead of the one that was consumed by the locusts, one may benefit from it only from its fifth year of growth (waiting the three years of orlah and the one year of the neta revai). (Alsheikh Hakadosh)

Verse 6:

כי גוי עלה על ארצי עצום ואין מספר שיניו שיני אריה ומתלעות לביא לו

כי גוי עלה על ארצי

A group of animals, appearing together, is referred to as a “nation”. (Radak)

שיניו שיני אריה ומתלעות לביא לו

1. This is an exaggerated image of the locusts. (Metzudat David)

2. Metal’ot, or malte’ot (in its more common form) are the molars, with which one chews. (Rashi)

Verse 7:

שם גפני לשמה ותאנתי לקצפה חשף חשפה והשליך הלבינו שריגיה

שם גפני לשמה ותאנתי לקצפה חשף חשפה...

The locusts ate the grapes, and made the vines barren; the dates became a curse. The locusts ate everything, including the bark, stripping it off the trees. (Metzudat David)

Verse 8:

אלי כבתולה חגורת שק על בעל נעוריה

1. The people should cry like a young widow, who wears a sack and cries over the husband of her youth. The love of a first marriage, which a woman enters while still a betulah – a virgin – is very intense. (Metzudat David)

2. The people should cry, and mourn greatly over this misfortune. (Radak)

3. The land, or the prophet himself, should do the wailing. (Ibn Ezra)

The students should note that the basis of Ibn Ezra’s understanding of the verse is the word eli – “Woe is me” – written in the singular. The students should read the Targum Yonatan – כנסתא דישראל – and see how he reconciles this difficulty.

4.* One can never recover fully from the loss of the husband of one’s youth. (Mahari Kra)

Verse 9:

הכרת מנחה ונסך מבית ה' אבלו הכוהנים משרתי ה'

הכרת מנחה ונסך מבית ה'

As a result of the locust attack, there was no flour for the korban minchah – meal-offering – nor was there wine for the nesachim – the libations. Therefore, neither of them could be brought. (Metzudat David)

אבלו הכוהנים משרתי ה'

1. The priests mourned over their inability to perform these services in the Temple. (Metzudat David)

2. The priests mourned because no offerings were brought in the Temple, and therefore they had no food to eat (usually they partook of the offerings, as part of their rights as priests). (Radak)

The students should define, in two words, the difference between the two commentaries (spiritual vs. physical).

Verse 10:

שודד שדה אבלה אדמה כי שודד דגן הוביש תירוש אומלל יצהר

שודד שדה אבלה אדמה

1. The land was destroyed and desolate – it did not have any fruit. (Radak)

2.* The first half of the verse is explained by the second half: The fields were desolate of grain, and the land was mourning for lack of wine and oil. (Mahari Kra)

הוביש תירוש

1. The wine dried up (התייבש): one couldn’t find any wine. (Metzudat David)

2. The wine was ashamed (התבייש), so-to-speak, for having dried up. (Radak)

אומלל יצהר

The olive trees were chopped down. (Radak)

דגן... תירוש... יצהר

The three foods are mentioned because they were the main staples at the time. (Radak)

Verse 11:

הובישו איכרים הילילו כורמים על חיטה ועל שעורה כי אבד קציר שדה

הובישו איכרים הילילו כורמים על חיטה ועל שעורה

1. The plowers were embarrassed because of the lack of crops. (Rashi)

2. The plowers were ashamed because all their work was for naught. (Metzudat David)

3. The verse is a command: the farmers should be embarrassed that all their hard work did not produce any results. (Radak)

כי אבד קציר שדה

There was nothing to harvest. (Metzudat David)

Verse 12:

הגפן הובישה והתאנה אומללה רימון גם תמר ותפוח כל עצי השדה יבשו כי הוביש ששון מן בני אדם

הגפן הובישה והתאנה אומללה

1. These fruit-trees were chopped down (by the locusts), and were not producing any fruit. (Rashi)

2.* The verse is speaking metaphorically (derech mas). (Ibn Ezra)

כי הוביש ששון מן בני אדם

1. The produce of these trees is something that brings joy to people. (Radak)

2. Everything that happens is a result of Divine Providence. The lack of both food and joy was a punishment for the sins of the people. (Metzudat David)

From here on until the end of the chapter (verse 20), there is a continued description and elaboration on the theme of the destruction and despair brought on by the plague.

Chapter 2, Verses 1-2, 11-27

This chapter is a continuation of the description of the plague of locusts, together with a call for repentance, and a delineation of the good that will come once they repent.

Verse 1:

תקעו שופר בציון והריעו בהר קודשי ירגזו כל יושבי הארץ כי בא יום ה' כי קרוב

תקעו שופר בציון

A Shofar should be blown, in order to arouse the people to do teshuva. (Metzudat David)

ירגזו כל יושבי הארץ

The people should be afraid, after hearing the blast of the Shofar. (Metzudat David)

כי בא יום ה'

It is as if the day of final retribution has already come. (Metzudat David)

Verse 2:

יום חושך ואפילה יום ענן וערפל כשחר פרוש על ההרים עם רב ועצום כמוהו לא נהיה מן העולם ואחריו לא יוסף עד שני דור ודור

יום חושך

Trouble is compared to darkness, just as happiness is compared to light. (Radak)

The students should be asked to think of a verse in Megillat Esther that is in accord with Radak’s statement. (ליהודים היתה אורה ושמחה וששון ויקר).

כשחר פרוש על ההרים

Just as the sun covers the mountains, likewise the locusts will cover them completely. (Metzudat David)

עד שני דור ודור

“Until the years of all the generations” – namely, forever. (Metzudat David)

Verse 11:

וה' נתן קולו לפני חילו כי רב מאוד מחנהו כי עצום עושה דברו כי גדול יום ה' ונורא מאוד ומי יכילנו

וה' נתן קולו לפני חילו

Hashem sent prophets to warn the people before the arrival of the locust plague. (Metzudat David)

כי עצום עושה דברו

The destructive agent (namely, the locust plague), acting according to Hashem’s will, is great. (Metzudat David)

ומי יכילנו

Who will be able to withstand the suffering, when this agent arrives? (Metzudat David)

Verse 12:

וגם עתה נאום ה' שובו עדי בכל לבבכם ובצום ובבכי ובמספד

וגם עתה נאום ה'

Even now, after the decree has been signed, one can still do teshuva. (Metzudat David)

שובו עדי

Although Hashem is distant from the people, they should still attempt to get close to him and do teshuva. (Malbim)

The students should refer back to the distinction of the Malbim in Hoshea 14:2-3, between אל- and עד-, in describing one’s relationship with Hashem.

בכל לבבכם

It is not sufficient to do external acts of teshuva. Rather, the teshuva must penetrate into the recesses of one’s heart. (Radak)

ובצום ובבכי ובמספד

1. The fasting, weeping and mourning are, in essence, confession (vidui) and a resolve to change one’s ways (azivat hachet). (Malbim)

2. The public fasting and crying can affect people who would not repent on their own accord, and influence them to do teshuva. (Radak)

Verse 13:

וקרעו לבבכם ואל בגדיכם ושובו אל ה' אלוקיכם כי חנון ורחום הוא ארך אפיים ורב חסד וניחם על הרעה

וקרעו לבבכם ואל בגדיכם

1. It is the heart that should be ripped and torn – namely, subdued – not one’s external clothes. (Metzudat David)

2. If the people repent, there there will be no need for them to rip their clothes in mourning over bad news. (Rashi)

3. The important thing to do is to rip one’s heart; Hashem does not really concern Himself with one who just rips his clothes. (Rashi)

The students should translate ואל according to each view: as “not only”; “no need to”; or “and not”.

ושובו אל ה'

1. Once one has subjugated one’s heart, one can return to Hashem. (Metzudat David)

2. This is the higher level – that of returning to Hashem from love (teshuva me’ahava). (Malbim)

כי חנון ורחום הוא ארך אפיים ורב חסד

Hashem will have mercy on them, and will rescind the evil decree. (Metzudat David)

* The students can note that these phrases appear word-for-word in Yonah 4:2, where Yonah talks about the reasons for his unwillingness to bring Hashem’s word to the wicked people of Ninveh. The next verse also appears in Yonah 3:9, in the mouth of the king of Ninveh, who hopes that his people will be saved despite their sins.

Verse 14:

מי יודע ישוב וניחם והשאיר אחריו ברכה מנחה ונסך לה' אלוקיכם

מי יודע ישוב וניחם

1. He who knows of some sin of his, should repent and regret it. (Metzudat David)

2. Even if only individuals do teshuva, it will have a positive effect on the entire people. (Malbim)

Rabbi Tatz, in his book Worldmask, pp. 76-81 describes the interrelationship between the individual and the community.

3.* This is a question: Who knows? We do not really know if Hashem will change his decree completely. If the sins are many, Hashem may punish the people for some of them, but rescind the rest of the decree. (Radak)

והשאיר אחריו ברכה מנחה ונסך לה' אלוקיכם

1. Although the locusts will come, they will leave enough over to bring the meal offerings and the libations (if the people do teshuva). (Metzudat David)

2. The little that is left after the locusts leave will be blessed and will be brought to the Temple for use for the meal-offerings and the libations, in contradiction to the previous statement – 1:9 – הכרת מנחה ונסך מבית ה'. (Radak)

Verse 15:

תקעו שופר בציון קדשו צום קראו עצרה

תקעו שופר בציון

1. The blowing of the Shofar is in order to arouse people to do teshuva. (Metzudat David)

2. This verse begins a new section: Until now, the prophet was exhorting people to do teshuva before the onset of the locust plague; now the locusts have already arrived, and the people want it to stop. The call here is in order to gather the people, who are already afraid, and not in order to convey a sense of alarm to them. (Malbim)

The students should compare this to 2:1, and see how that verse supports the idea of the Malbim.

קדשו צום קראו עצרה

This is a call to the people to gather in the Temple. (Metzudat David)

Verse 16:

אספו עם קדשו קהל קבצו זקנים אספו עוללים ויונקי שדיים יצא חתן מחדרו וכלה מחופתה

אספו עם קדשו קהל קבצו זקנים

The entire People of Israel should gather for the fast. (Metzudat David)

אספו עוללים ויונקי שדיים

The children should also fast. (Metzudat David)

Why should they also fast, when generally they are exempt from fasts?

a) The adults will be aroused to do teshuva when they see the distress of their children. (Radak)

b) Hashem will have mercy, when he hears the cries of the children. (Radak)

יצא חתן מחדרו וכלה מחופתה

1. The bridegroom should gather with the rest of the people, and so will not be rejoicing with his new bride. (Metzudat David)

2. The sight of a newly-wed couple in the group will break the hearts of those who see them crying instead of rejoicing as they should, and that will induce everyone to do teshuva. (Radak)

3. When Hashem sees the couple, He will have mercy on them. (Radak)

וכלה מחופתה

The bride is to leave her jewelry, which was draped around her at the wedding, in order to join this gathering. (Radak)

Verse 17:

בין האולם ולמזבח יבכו הכוהנים משרתי ה' ויאמרו חוסה ה' על עמך ואל תיתן נחלתך לחרפה למשול בם גויים למה יאמרו בעמים איה אלוקיהם

בין האולם ולמזבח יבכו הכוהנים משרתי ה'

The priests usually stood between the ulam and the altar, in order to bring the sacrifices. When they can’t bring the sacrifices (because of the plague), they should stand there and cry, asking Hashem to have mercy on the Jews. (Radak)

ויאמרו חוסה ה' על עמך ואל תיתן נחלתך לחרפה

Because of the famine, the Jews will be forced to go to other nations to get food. The nations will then treat them in a demeaning manner, as strangers. (Metzudat David)

למה יאמרו בעמים איה אלוקיהם

The nations will ask why Hashem left His people without bread. (Metzudat David)

Verse 18:

ויקנא ה' לארצו ויחמול על עמו

The prophet is assuring them that after they repent, Hashem will accept their prayers. He will then act zealously on behalf of His land. (Radak)

Verse 19:

ויען ה' ויאמר לעמו הנני שולח לכם את הדגן והתירוש והיצהר ושבעתם אותו ולא אתן אתכם עוד חרפה בגויים

ויען ה' ויאמר לעמו

1. Hashem responded to the cries of the people. (Metzudat David)

2. Hashem responded to the cries of the prophet. (Radak)

הנני שולח לכם את הדגן והתירוש והיצהר ושבעתם אותו

The produce of the land will be blessed. (Metzudat David)

ולא אתן אתכם עוד חרפה בגויים

Since there will no longer be a fa, they will not have to suffer the humiliation of being strangers in a foreign land, as they go there to get food. (Metzudat David)

Verse 20:

ואת הצפוני ארחיק מעליכם והדחתיו אל ארץ צייה ושממה את פניו אל הים הקדמוני וסופו אל הים האחרון ועלה באשו ותעל צחנתו כי הגדיל לעשות

ואת הצפוני ארחיק מעליכם

1. The locusts, that came from the north, will no longer come. (Metzudat David)

2.* This is understood by Chazal to be the yetzer hara – the evil inclination – which is hidden (tzafoon) in a person’s heart. It will be thrown far away. (Radak)

והדחתיו אל ארץ צייה

1. The locusts will be banished to a faraway place, and will die there. (Metzudat David)

2.* Hashem will banish the evil inclination to a place from where it won’t be able to influence people negatively. (Radak)

ושממה את פניו אל הים הקדמוני

1. The first part of the locusts will be pushed eastward – towards the Dead Sea. (Metzudat David)

2.* The evil inclination targeted the First Temple, and destroyed it. (Radak)

וסופו אל הים האחרון

1. The latter part of the locusts will be pushed into the Mediterranean Sea. (Metzudat David)

2.* The evil inclination then targeted the Second Temple and destroyed both it and the Torah scholars – the talmidei chachamim. (Radak)

ועלה באשו ותעל צחנתו

After the demise of the locusts, all who will go by the area will be able to smell their putrid smell.

כי הגדיל לעשות

This plague caused great harm to the land, and therefore the locusts will die and will never reappear. (Metzudat David)

As mentioned above, the Radak is quoting Chazal, who view these phrases בדרך הדרוש – not according to the simple meaning of the words. It is important that the students learn this approach, particularly since these verses are part of the haftara for Shabbat Shuva, when we should be repenting from our evil deeds, caused by our evil inclinations.

Verse 21:

אל תיראי אדמה גילי ושמחי כי הגדיל ה' לעשות

אל תיראי אדמה

This is an assurance that the locust plague will not reappear. (Metzudat David)

גילי ושמחי כי הגדיל ה' לעשות

The Jews should rejoice, since Hashem now promises to do wonderful things for them. (Metzudat David)

Verse 22:

אל תיראו בהמות שדי כי דשאו נאות מדבר כי עץ נשא פריו תאנה וגפן נתנו חילם

אל תיראו בהמות שדי כי דשאו נאות מדבר

The animals should not be anxious: grasses will sprout in the desert oases, providing them with ample food. (Metzudat David)

תאנה וגפן נתנו חילם

The fig trees and the grapevines will give “their strength” – meaning, their produce. (Metzudat Tzion)

Verse 23:

ובני ציון גילו ושמחו בה' אלוקיכם כי נתן לכם את המורה לצדקה ויורד לכם גשם מורה ומלקוש בראשון

כי נתן לכם את המורה לצדקה

Hashem will give the rain charitably, as a present, not according to how much the people actually deserve. (Metzudat David)

מורה ומלקוש בראשון

1. They will have rain at the proper times, as it was originally, before the drought began. (Metzudat David)

2.* Although the yoreh, the first rain, usually comes in the fall, in the month of Cheshvan, in that year it fell in the month of Nissan (the first month) – in the spring. There was a miracle, and the crops grew and matured within 11 days. (Rashi)

Verse 24:

ומלאו הגרנות בר והשיקו היקבים תירוש ויצהר

והשיקו היקבים תירוש ויצהר

1. The wine and oil would make a sound as they would flow down from the press to the holding cisterns. This is a welcome sound of plenty. (Metzudat David)

2. There was so much wine and oil that the presses overflowed. (Radak)

The student should note what support each commentator can get from the context of the verse.

Verse 25:

ושילמתי לכם את השנים אשר אכל הארבה הילק והחסיל והגזם חילי הגדול אשר שילחתי בכם

ושילמתי לכם את השנים

There will be an abundance – equal to all that was lost because of the locusts. (Metzudat David)

Verse 26:

ואכלתם אכול ושבוע והיללתם את שם ה' אלוקיכם אשר עשה עמכם להפליא ולא יבושו עמי לעולם

ואכלתם אכול ושבוע

1. The people will be able to satisfy their hunger completely, not just eat the bare minimum they need in order to survive. (Metzudat David)

2. This is a special blessing: they will not eat much, but that little bit will satisfy them. (Malbim)

והיללתם את שם ה' אלוקיכם אשר עשה עמכם להפליא

The people will then praise Hashem who has bestowed this goodness on them. (Metzudat David)

ולא יבושו עמי לעולם

The people will no longer need to suffer embarrassment for having to go to other nations for food. (Metzudat David)

Verse 27:

וידעתם כי בקרב ישראל אני ואני ה' אלוקיכם ואין עוד ולא יבושו עמי לעולם

וידעתם כי בקרב ישראל אני

The people will realize that Hashem is among them, watching over them. (Metzudat David)

ואני ה' אלוקיכם ואין עוד

There is no one who can stop Hashem from bestowing this goodness on the people. (Metzudat David)

ולא יבושו עמי לעולם

There is no one powerful enough to cause the people embarrassment, against Hashem’s wish. (Metzudat David)

וקרעו לבבכם ואל בגדיכם ושובו אל ה' אלוקיכם כי חנון ורחום הוא ארך אפיים ורב חסד וניחם על הרעה

Chapter 3

Verse 1:

והיה אחרי כן אשפוך את רוחי על כל בשר וניבאו בניכם ובנותיכם זקניכם חלומות יחלומון בחוריכם חזיונות יראו

והיה אחרי כן

1. This is referring to the time of the Mashiach. (Metzudat David)

2.* During the time of the Mashiach there will be a clear knowledge of Hashem. (Radak)

אשפוך את רוחי על כל בשר

1. This ruach (spirit) is a ruach chochmah – a spirit of wisdom and recognition of Hashem. Everyone will experience this, even the other nations. (Metzudat David)

2. This ruach will descend on those who prepare themselves for it by softening their hearts, and making them into hearts of basar – of flesh – and not of stone. (Rashi)

The students should note how each commentator understands the phrase על כל בשר.

3.* The ruach of Hashem includes all the physical, mental and spiritual powers of man, as it says (in Yeshayahu 11:2): ונחה עליו רוח חכמה ובינה רוח עצה וגבורה רוח דעת ויראת ה' – “And there shall rest upon him a spirit of wisdom and understanding, a spirit of resourcefulness and courage, a spirit of knowledge and fear of Hashem.” At this time, Hashem will pour out an abundance of His spirit, which will include all three realms – physical power, mental powers of understanding, and spiritual powers, including prophecy. But there are different levels of this spiritual wealth: a) Full prophecy, b) A vision, seen in a state of wakefulness, c) A prophetic dream, which may be mixed with extraneous material. (Malbim)

וניבאו בניכם ובנותיכם

1. Hashem’s spirit will descend equally on everyone. Prophecy, on the other hand, will descend on people according to their level. (Radak)

2.* The sons and daughters, who were born in the generation of the Mashiach, and who will be primed for prophecy, will become full prophets. (Malbim)

זקניכם חלומות יחלומון

* The older people, who will be less spiritual, will experience prophetic dreams, the lowest of the three levels. (Malbim)

בחוריכם חזיונות יראו

* The young men, who will be born before the coming of the Mashiach, but whose birth will be closer to his coming than that of the older people, will see prophetic visions. (Malbim)

Verse 2:

וגם על העבדים ועל השפחות בימים ההמה אשפוך את רוחי

וגם על העבדים ועל השפחות

1. The “slaves and maidservants” are those who are removed from spiritual endeavor, and are enslaved to physical pleasures. (Da’at Sofrim)

2.* The slaves and maidservants who will live then will not reach the level of prophetic dreams, but even they will experience a higher level of mental and spiritual powers – “resourcefulness and courage... and fear of Hashem”. (Malbim

Verse 3:

ונתתי מופתים בשמיים ובארץ דם ואש ותימרות עשן

ונתתי מופתים בשמיים ובארץ

This will happen in the future – le’atid lavo. The verse goes on to delineate the moftim – the signs that will appear in heaven and on earth. (Radak)

דם

There will be much blood on the land, due to the war of Gog and Magog. (Metzudat David)

ואש

Fire will descend on Gog and Magog from heaven. (Metzudat David)

ותימרות עשן

The smoke that will rise from the fires on earth will rise in the shape of a tamar – a date tree. (Metzudat David)

Verse 4:

השמש ייהפך לחושך והירח לדם לפני בוא יום ה' הגדול והנורא

השמש ייהפך לחושך והירח לדם

The disturbance will be so great that it will be as if darkness has descended upon earth. The moon will have the appearance of blood, and will not shine normally. This is a poetic description of how people feel at such times: when things are bad, the world seems dark to them. (Metzudat David)

לפני בוא יום ה' הגדול והנורא

Before the redemption one will see the great and awesome deeds of Hashem. (Metzudat David)

Verse 5:

והיה כל אשר יקרא בשם ה' יימלט כי בהר ציון ובירושלים תהיה פליטה כאשר אמר ה' ובשרידים אשר ה' קורא

והיה כל אשר יקרא בשם ה' יימלט

The Jews who believe in Hashem will be saved from the troubles that will befall the other nations. (Metzudat David)

כי בהר ציון ובירושלים תהיה פליטה... ובשרידים אשר ה' קורא

The salvation will come only to those who 1) call out to Hashem, 2) put their faith in Him and 3) are on Har Tzion. (Metzudat David)

The מכתב מאליהו quotes a Midrash, and explains the concept of יקרא בשם ה' as meaning emulating Hashem, a concept which has practical ramifications for our lives. See מכתב מאליהו חלק א', p. 138.

Table of Contents – Introduction || HOSHEA | 2 || 14 ||| YOEL | 1 || 2 || 3 ||| AMOS | 1 || 2 || 3 || 4 || 9 ||| OVADYAH ||| YONAH | 1 || 2 || 3 || 4 ||| MICHAH | 1 || 3 || 4 || 5 || 6 || 7 |||

NACHUM ||| CHAVAKUK | 1 | 2 || 3 ||| TZEFANYAH ||| CHAGAI | 1 || 2 ||| ZECHARYAH | 1 || 2 || 3 || 4 || 5 || 7 || 8 || 9 || 14 ||| MALACHI | 1 || 2 || 3