Eliyahu
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Eliyahu Between Two Mountains
Rabbi Ezra Bickתאריך פרסום: תשסט | |
Eliyahu's triumph at Mount Carmel is followed immediately by the mystery and shadows of Mount Chorev. What is the connection between them, and what is the point of the story?
The Hidden Face of Eliyahu
Rabbi Yitzchak Twerskyתאריך פרסום: תשעב | |
Eliyahu is one of the most misunderstood characters in all of Tanach. Misunderstood by his contemporaries, he has been misunderstood by students of Tanach throughout history (including in our day). This shiur offers a fresh perspective on this fascinating and important personality, shedding much light on the Eliyahu narratives in Sefer Melakhim.
The Rise of Pinchas
Rabbi Chanoch WaxmanPinhas’s zealous and extra judiciary act opposes Moshe’s way of leadership and the justice Moshe attempted to enact in the sin of Ba’al Pe’or. Pinhas’s action is sanctioned by God because of the gravity of the situation. Eliyahu acts out of zeal and can no longer continue to be God’s messenger.
Introduction
Rabbi Elchanan SametSefer Melakhim dedicates two literary sections to the activities of two prophets. Eliyahu and Elisha perform many miracles and Elisha is Eliyahu’s successor. Eliyahu begins his prophecy when the Kingdom of Israel was politically stable, but had reached new spiritual lows. Eliyahu and Elisha seem to perform their miracles without an explicit command from God. A Divine message can be delivered orally or through action – even an action that is not explicitly commanded by God. At times God may not accept the independent action of a prophet. Other times God may help the prophet preform a miracle, even if God is not in complete agreement with the prophet’s action. The majority of prophetic actions preformed without an explicit command reflect the Divine will, and achieve the objective of the prophet’s mission.
The Drought
Eliyahu's Appearance
Rabbi Elchanan SametWith no introduction, Eliyahu – who was apparently an experienced prophet – bursts onto the scene and decrees to Ahav that no rain will fall. It appears that Eliyahu’s decree is on the backdrop of the increase in idol worship in Ahav’s time; however, the text omits the explicit connection. The fragmented introduction and the unexplained decree are part of an intentional literary device calculated to create the sense of mystery and suddenness that characterize Eliyahu.
The Drought (part 2)
Eliyahu's Oath: Commanded by God or on the Initiative of the Prophet?
Rabbi Elchanan SametThe Sages and commentators agree that Eliyahu’s decree of drought was not commanded by God but was his own initiative. The absence of the words “So says God”, the need to decree the drought with an oath, and his final words “except by MY word” support this position.
The Drought (part 3)
Eliyahu's Experiences During the Drought: ֠For What Purpose Are They Recorded?
Rabbi Elchanan SametThe first verse of Chapter 17 begins the three years of drought and the first verse of Chapter 18 begins the end of the drought. From Chapter 18 one can deduce various results of the famine. However, Chapter 17 describes three separate stories involving Eliyahu during that drought, which, aside from their chronological link with the drought, raise many questions as to their placement in this chapter.
The Drought (part 4)
Wadi Kerit
Rabbi Elchanan SametWhile God has fulfilled Eliyahu’s decree of drought, God’s choice of words to Eliyahu, the name of the location to which he is sent, and the fact that he is feeds him through ravens - a symbol of cruelty - imply a hidden message. The year-long stay at Nahal Kerit conceals a rebuke aimed at the prophet: Eliyahu’s decision to withhold rain brings suffering upon his people, and he fails to sense their distress. The Divine command therefore forces him to leave them, and live in seclusion, an expression of his lack of involvement in their fate.
The Drought (part 5)
The Widow in Tzarfat
Rabbi Elchanan SametEliyahu’s move to Tzarfat symbolizes a continuation of the argument between God and Eliyahu that began at Nahal Kerit. The move brings Eliyahu in contact with a poor widow who, together with her son, is about to die of hunger. They are the ones appointed by God to sustain Eliyahu, so that he may be exposed to their misery, and their misery should affect him directly. Perhaps this encounter will teach Eliyahu about the magnitude of the anguish that he has brought upon his people, and will lead him to pray for mercy on their behalf.
The Drought (part 6)
The Widow in Tzarfat (part II)
Rabbi Elchanan SametEliyahu chooses a miraculous existence of survival for himself despite the suffering of others, who do not have miracles to sustain them, rather than rescind his decree of drought.
The Drought (part 7)
The Widow in Tzarfat (part III)
Rabbi Elchanan SametThe suffering of the widow, expressed in her climatic monologue, and Eliyahu's need to share her food in a way that causes him discomfort, finally lead the prophet to express self doubt in his position, and a wish that God would soon send rain. Nevertheless, he is not yet ready to cancel his vow.
The Drought (part 8)
Eliyahu Revives the Widow of Tzarfat's Son
Rabbi Elchanan SametEliyahu's conditions of survival in the widow's home are not a solution, in the context of the broader story, but rather an obstacle to the flow and progression of the narrative. A crisis will have to occur to interrupt Eliyahu's continued peaceful stay. The death of the widow’s son will lead to Eliyahu's banishment from her house.
The Drought (part 9)
Eliyahu Revives the Widow of Tzarfat's Son (part II)
Rabbi Elchanan SametThe woman and her son are saved from immediate death by starvation thanks to the miracle invoked by Eliyahu, but their existence throughout the year is constantly on the brink of starvation. A young child cannot grow healthy and strong under such conditions. Eliyahu comes to realize, through this episode and the previous two episodes, that the cessation of rain from the land, by his own word, has caused human suffering and ultimately death. The prophet has the power to enact a decree of drought when it parallels God’s values even though it may not be completely aligned with God’s will.
The Drought (part 10)
Eliyahu Revives the Widow of Tzarfat's Son (part III)
Rabbi Elchanan SametThe preferential conditions that Eliyau has enjoyed for the last year have now expired - and therefore the widow and her son are no longer different from anyone else suffering the effects of the drought. Eliyahu’s decree is the cause - directly or indirectly - of famine and death. Against his will, Eliyahu is becoming party to the suffering of the drought. Eliyahu's call to God testifies that he is not ready to recognize the claim represented by the death of the widow's son as a continuation of God's argument with him. He maintains his regular position, requesting for himself and those around him the right to a preferential existence. His request is therefore not accepted. His initial call to God is not heard, and the widow's son is not revived.
The Drought (part 11)
Eliyahu Revives the Widow of Tzarfat's Son (part IV)
Rabbi Elchanan SametWhen his first cry is not answered, Eliyahu turns towards the boy, to stretch out over him; this signifies his change in perception. Two changes are noted in comparing Eliyahu’s two prayers. In the first he questions God, while in the second he pleas to God. In the first, his focus remains on himself and in the second he focuses on the boy. His prayer that the boy's life be restored reveals that Eliyahu is ready to agree to the return of the rain. However, still needs an external command to push him in this direction.
The Drought (part 12)
Eliyahu Revives the Widow of Tzarfat's Son (part V)
Rabbi Elchanan SametUp until this point, Eliyahu only represented God’s trait of strict justice. After Eliyahu resurrects the woman's dead son for the child's own sake the true man of God is revealed – one who represents God's trait of compassion in the world, and performs miracles through this trait. The widow’s praise for Eliyahu as messenger of God's word is a type of Divine assent to what seems to be Eliyahu's new path: he now represents God both in strict justice and in mercy and compassion. The symmetrical structure of the story highlights Eliyahu’s second prayer as the climax of the story.
The Drought (part 13)
Eliyahu Revives the Widow of Tzarfat's Son (part VI)
Rabbi Elchanan SametAn inverse relationship exists between the literary structure of the story of Eliyahu’s initial arrival in Tzarfat and the story of the revival of the child. This relationship represents a progression between the two diametrically opposed stories.
The Drought (part 14)
Eliyahu Revives the Widow of Tzarfat's Son (VII)
Rabbi Elchanan SametWhile both exist within a similar general framework, clear differences exist between the resurrection performed by Eliyahu and the resurrection performed by Elisha. Each description is constructed around a challenge which the prophet must address by mobilizing all his energies. Eliyahu is in conflict with God and therefore his challenge focuses on his prayers to God. Elisha bares a personal responsibility for the dead child himself and therefore his challenge focuses on his actions to revive him.
Eliyahu on His Way to Appear Before Ahav
Rabbi Elchanan SametGod commands Eliyahu to go to Ahav, and tells him that He will bring rain. Eliyahu sets off to fulfill his mission with mixed feelings. His experiences over the past two years lead him to recognize the unconditional necessity of rain for the world. On the other hand, he knows that thus far Ahav has not done teshuva. God will continue convincing Eliyahu of the justness of restoring rain to the world because his strategy thus far has been ineffective.
Eliyahu on His Way to Appear Before Ahav
Part 2
Rabbi Elchanan SametEliyahu’s meeting with Ovadya prior to meeting Ahav is intended to show Ahav that Eliyahu is not capitulating to Ahav, and strengthen the God fearing presence of Ovadya in Ahav’s house. Eliyahu’s miraculous disappearance over the past years makes Ovadya think that Eliyahu’s intention is to provoke Ahav and to continue his disappearance.
Eliyahu on His Way to Appear before Ahav
Part 3
Rabbi Elchanan SametA subtle criticism of Ovadya is apparent in Eliyahu’s claim that Ahav – not he – is Ovadya’s master. Ovadya insists that his life-risking activity - not cowardice – leave him in Ahav’s service and unworthy of a punishment of death. The literary structure of Ovadya’s speech to Eliyahu sheds light on the apparent repetitiveness of his words.
Eliyahu on His Way to Appear Before Ahav
Part 4
Rabbi Elchanan SametWhy does the text eternalize Ovadyahu's mistake and record his speech in such detail? Ovadyahu's emotional speech is a condemnation of Eliyahu and his approach. It expresses how Eliyahu was perceived by the righteous people of his generation. The parallels that exist between Ovadya’s speech and Eliyahu’s experiences during the drought magnify the destructiveness of Eliyahu’s decree. Eliyahu has chosen the path conflict followed by cutting off contact. Ovadyahu has chosen precisely the opposite path: a path of brave cooperation with the wicked king in an attempt to influence from the inside.
The Second Encounter Between Eliyahu and Ahav - Part 1
Rabbi Elchanan SametEliyahu's second appearance before Ahav is the opposite of the first: It takes place not on Eliyahu’s initiative, but rather as a result of God's command, its purpose is a renewal of the rains, and ultimately there is cooperation between Eliyahu and Ahav. This dialogue serves as the first in a series of actions by Eliyahu that are aimed at changing the national reality such that Israel will be worthy of God restoring the rain. Ahav, who understands the gravity of the situation, goes to Eliyahu submissively. However, upon seeing him, Ahav rebukes Eliyahu with a subtle comparison to Akhan who had brought catastrophe upon his nation out of personal interests.
The Second Encounter Between Eliyahu and Ahav - Part 2
Rabbi Elchanan SametEliyahu’s encounters with Ovadyahu and Ahav prove to him that the way he has chosen to lead the nation to teshuva has failed. Eliyahu redirects the confrontation between himself and Ahav from the painful and controversial past to a somewhat opaque future situation in which there will be cooperation between them, with a view to a positive solution to the suffering of the famine. Eliyahu and Ahav’s confrontation here is in stark contrast to their confrontation at the vineyard of Navot
Eliyahu on Mount Carmel (Part 1)
Was Eliyahu Commanded to Act as he Does in This Story?
Rabbi Elchanan SametEliyahu was not commanded to perform the specific actions that he undertook regarding the meeting at the Carmel; on the other hand, not only did his actions not contradict God's word, but they represent the realization of what was hinted at in God’s command to him: the situation that had been created be used for a positive effect, and that Eliyahu cooperate with Achav, in order that God could give rain. Thus, these actions represent a partnership between God and His prophet, sharing the same purpose: to restore Israel to God and to restore God's kindness to Israel.
Eliyahu on Mount Carmel (Part 1)
Was Eliyahu Commanded to Act as he Does in This Story? (Part 2)
Rabbi Elchanan SametSince the prophet's actions, undertaken on his own initiative, are aimed at fulfilling God's command in the spirit in which it was intended, it may be said that they are done by God's command even if all this is not made explicit within the command. Eliyahu's profound clarification of God's command requires that several actions be inserted in between appearing before Ahav and the giving of rain, all aimed at bringing Israel to teshuva. The choice of these actions is left to the prophet.
Eliyahu on Mount Carmel (Part 6)
"To Whom Shall You Compare Me, That I Shall Equal Him? ֠Says the Holy One"
Rabbi Elchanan SametThe 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.
Izebel, Israel, and the Valley of Yizre'eI
Rabbi Menachem Leibtag |King Ahab, one of the greatest kings of Israel - marries Jezebell, the daughter of the King of Sidon!
Eliyahu ha'Navi, the greatest prophet of his time is so scared of her, that he runs away to Mt. Sinai and 'resigns' after she threatens him; yet several years later, General Yahu has no trouble finding volunteers to push her out the window to her gruesome death in the Valley of Jezreel.
In this shiur, we will attempt to make sense out of these and many other strange events in Melachim Bet.
Ahazya (Part 1)
Rabbi Elchanan SametThe 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 2)
Ahazya's Messengers
Rabbi Elchanan SametGod's Angel commands Eliyahu to confront Ahazya's messengers, instead of speaking with Ahazya directly. An explicit message is conveyed to Ahazya, and an indirect message for the messengers themselves. The messengers return to Ahazya before completing their mission, and deliver the words God conveyed through Eliyahu to Ahazya. Their actions prove their loyalty to Eliyahu and the word of God, and repentance for their prior loyalty to Ahazya.
Ahazya (Part 3)
"A Hairy Man With a Girdle of Leather About His Loins"
Rabbi Elchanan SametAfter angering Ahazya by not fulfilling his mission and by relaying God's message to him, the messengers pretend not to know who the man who confronted them, in order to avoid angering Ahazya further. Ahazya identifies Eliyahu both by his appearance and by his methods.
Ahazya (Part 4)
Why are the Two Captains of Fifty, and their Fifty Men, Consumed by Fire?
Rabbi Elchanan SametNeither the Sages nor the commentators criticize Eliyahu for the consumption by fire of the captains and their men because Eliyahu's actions throughout this chapter are guided by the Angel of God and not of his own initiative. Ahazya wants to harm Eliyahu not merely as a punishment, but as an attempt to battle God's decree that he will die. God prevails on three occasions: by consuming the first two captains by fire, by the surrender of the third captain, and by Eliyahu's fearless appearance in person to Ahazya. The captains and their men were deserving of their punishment as they chose Ahazya over Eliyahu - God's representative as opposed to the messengers earlier in the story and to the third captain.
Ahazya (Part 5)
The First Captain of Fifty vs. The Second
Rabbi Elchanan SametDespite the obvious similarities, several subtle difference exist between the first two confrontations between Eliyahu and the captains with their men. While the second captain is more cautious in the aftermath of the outcome of the first, ultimately the confrontation between the second captain and Eliyahu is more acute than the first, both in terms of the behavior and speech of the captain and in terms of the punishment that emerges from heaven at Eliyahu's decree.
Ahazya (Part 6)
The Third Captain of Fifty
Rabbi Elchanan SametIn order to save his life from the fate of the previous two captains, it would be sufficient for the captain to refuse to comply to the Ahazya's orders. Going to Eliyahu and begging for his life means that the captain is asking Eliyahu to come with him. However, Eliyahu's agreement to go to the king would seem to give the king the victory as he achieved what he wanted. The Angel commanding Eliyahu to go gives Eliyahu the permission to proceed to Ahazya.
Ahazya (Part 7)
Ascent and Descent (I)
Rabbi Elchanan SametVerbs 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 SametIn 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 9)
The Structure of the Story
Rabbi Elchanan SametThe structure of the story sheds an additional light on the story. The subject of our story is the victory of God's word and the victory of its bearer over the king who has sinned. However, the real message of the story is the failure of the attempts to harm Eliyahu. Those who attempt to sabotage the fulfillment of God's word by harming Eliyahu are punished. In contrast, those who submit to the prophet are not harmed, even though the act of submission would seem to endanger them. This is true of Ahazya's first set of messengers, as well as applying to the third captain of fifty and his men.
Ahazya (Part 10)
Summary
Rabbi Elchanan SametAs 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.
The Storm (Part 13)
Eliyahu Lives On (I)
Rabbi Elchanan SametDid Eliyahu die or not? The literal text implies that there was no physical death and he ascended with his body to the heavens. However, man, in his human, bodily state cannot cross the barrier into the heavenly world as God discussed with Moshe during the revelation at Horev. Various approaches are suggested by the commentators.
The Storm (Part 14)
Eliyahu Lives On (II)
Rabbi Elchanan SametThe letter that is sent by Eliyahu to Yehoram King of Yehuda transpires at a point in time in which Elisha is the prophet and Eliyahu has already ascended to the heavens. This episode must draw responses related to the question of whether or not Eliyahu died.
The Storm (Part 15)
Eliyahu Lives On (III)
Rabbi Elchanan SametAs opposed to other deceased biblical characters whose futuristic appearance seems to be either metaphorical or referring to a future offspring of a dynasty, the final prophecy in the last prophet Malachi seems to relate to an actual physical role for Eliyahu in the future. This episode too draws responses related to the question of whether or not Eliyahu died.
The Storm (Part 16)
Eliyahu Lives On (IV)
Rabbi Elchanan SametEliyahu’s revelation in rabbinical literature is a contrast to the two previous revelations of Eliyahu after his ascent to heaven. Eliyahu is mentioned, in Talmudic and Midrashic literature as appearing to save individuals from various states of distress, to clear up misunderstandings and quarrels between people, and to fill the role of Israel's great advocate before their Father in Heaven. While Eliyahu remains strict, it is not the same strictness that characterizes him in the Tanakh, directed towards the Israelites. His sternness is now expressed on their behalf, and it is always directed against the sages and leaders of Israel.
The Storm (Part 17)
Eliyahu Lives On (V)
Rabbi Elchanan SametWhy is Eliyahu taken in this surprising manner, remaining alive in order to reappear many times throughout Jewish history, up until his coming as the harbinger of the redemption? Their exists a striking contrast between the image of Eliyahu that arises from Sefer Melakhim and his alternative image, which begins to be formed already at the end of in the final verses of Sefer Malakhi and continues to develop over the course of Eliyahu's many appearances during the times of the Sages and later on. Eliyahu is kept alive in order to complete his prophetic mission.
The Storm (Part 18)
Eliyahu Lives On (VI) - The Tikkun of Eliyahu
Rabbi Elchanan SametEliyahu – who formerly accuses Benei Yisrael of forsaking the covenant with God, causing a rift in the course of the generations – is responsible for the healing of this very rift. It is he who connects the generations together and unifies them, with a single heart, to return to God. His presence at every circumcision as well as at every Seder table, where fathers fulfill the commandment to recount the events of the Exodus to their children, is in preparation for and anticipation of his great mission of restoring the hearts of fathers to children, and the hearts of children to their fathers.
Three Years of Drought; Three Miracles
Rabbi Alex IsraelIs 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 Shunnamite Woman: Who is to Blame for the Death of the Boy?
Rabbi Alex Israelתאריך פרסום: תשע"ה | |
We examine the riveting tale of a miraculous birth, unexpected death, and instance of resurrection at the hands of the prophet Elisha. This story is the haftara for Parashat Vayera, and there is symmetry between these stories: Both contain the elements of hospitality, childbirth after infertility, and miraculous restoration of life from the brink of death. Our exploration leads us through different perspectives on what went wrong in the story – why the child died and where Elisha and Gehazi lost their way. The Shunamite woman emerges as the heroine of this story. Her spiritual aspirations serve as a shining example, and she ultimately brings Elisha back to himself – and back to God.
The Raven: A Message for Eliyahu and for Noah
Rabbi David Silverberg