The ninth plague of the ten to afflict Egypt was "choshech" — the plague of darkness. For six days the Egyptians were plunged into total darkness, unable to see each other, or even to physically move from where they were. The commentaries all struggle to define this darkness, particularly because the Torah tells us that the Jews had light even as the Egyptians experienced darkness. Rabbi Dunner focuses on a fascinating Kedushas Levi, which presents us with a left-field explanation of the darkness in Egypt, which he says had much more to do with light than it had to do with darkness.

Some of our greatest leaders have exhibited their greatness by being paradigms of gratitude. But saying "thank you" is not just a demonstration of good manners -- it is a display of self-esteem like no other. Using a curious anomaly regarding the execution of the first plague in Egypt, Rabbi Dunner explores the backdrop to gratitude, and explains why saying "thank you" is the "root of happiness."

Rabbi Yose the Priest was known for his righteousness and virtue, a true example to all those who knew him. In this mishna (Avot 2:12), Rabbi Yose offers his advice to help you achieve Rabbi Yose's great heights of rectitude -- three directives that encapsulate the aspirations of a true person of faith and spirituality. Rabbi Dunner delves into the backdrop to Rabbi Yose's character, and explains how his advice epitomizes who he was, and who we should be.

In Parshat Va’era, God promises Moses that once He is done with His miracles and wonders, Egypt will “know that I am God.” Rabbi Dunner shares a Degel Machaneh Ephraim quoting the Baal Shem Tov, questioning the need for miracles and wonders just to prove to Egypt that He is God. Degel Machaneh Ephraim proposes an answer, but the Nesivos Sholom is dissatisfied and proposes his own solution, in which he suggests that the whole idea of Egypt “knowing” is actually the fundamental purpose of creation. A deep and fascinating topic, beautifully unpacked and explained by Rabbi Dunner in the simplest of terms.

Shocking scenes from Washington DC and the mob invasion of the U.S. Capitol prompt Rabbi Dunner to examine the prevalence of conspiracy theories, and the danger they pose to normative society. Drawing on the story of Pharaoh's propagation of a conspiracy theory about the Jews in Egypt, Rabbi Dunner suggests a lesson from Parshat Shemot that is as relevant today as when the Jews were slaves in Egypt over 3,000 years ago.

Rabbi Dunner continues with the ethical guidance offered by the students of Rabbi Yochanan ben Zakkai. In this mishna, Rabbi Yehoshua warns of three character traits that will "remove a person from the world -- an evil eye, an evil inclination, and hating other people." Rabbi Dunner explains exactly what he means, and reveals why this advice is specifically aimed at people whose mitzva observance is superlative in every respect.

In Parshat Shemot, Moses has his first encounter with God after chancing upon a bush engulfed by fire, although the bush is neither consumed nor destroyed. Puzzled by this intriguing phenomenon, Moses goes toward it, only to hear God speak from inside the bush. This jarring image forms the foundation of Moses' relationship with God -- but as it turns out, it is also the foundation of his relationship with and understanding of the Jewish nation. Rabbi Dunner shares a sensational Nesivos Sholom, which reveals the essence of the Jewish people using this curious vignette as the key to Jewish endurance and the survival of God's Chosen People for over 3,300 years.

There is no doubt that 2020 will live on in our memories as one of the most challenging years any of us has ever faced; it will be recalled as one of the most testing years of modern history. Rabbi Dunner reflects on an intrinsic message of Seder night, when we use differences as a platform for growth and change. What can we learn from a very different New Year changeover that can help us grow as people of faith?

According to the students of Rabbi Yochanan ben Zakkai, how one should behave is easily divided into three easy-to-remember pieces of advice. The tenth mishna of the second chapter of Avot records the advice of Rabbi Eliezer ben Hyrkanus.

Parshat Vayechi begins by telling us that Jacob spent 17 years in Egypt. This rather puzzling nugget of information seems quite superfluous, bearing in mind that we are also informed that he died at the age of 147-years-old, having arrived in Egypt at the age of 130. After all, rudimentary arithmetic enables us to calculate that his time in Egypt amounted to 17 years. Addressing this curious anomaly, Rabbi Dunner shares a beautiful Nesivos Sholom, which delves into the necessity of Jacob having to be in Egypt at all, and indeed why it is that the Jewish nation needed to be forged out of the impure spiritual environment of Egypt.