Mount Carmel

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Eliyahu on Mount Carmel (Part 1)
Was Eliyahu Commanded to Act as he Does in This Story?
Rabbi Elchanan Samet
Eliyahu 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 Samet
Since 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 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.
Eliyahu on Mount Carmel (Part 5)
Shiur #35: Carmel Part 5: Eliyahu's Prayer (Part 1)
Rabbi Elchanan Samet
The duality of the prayer by the prophets of Ba’al is mirrored in Eliyahu’s dual prayer, and by the nation’s dual response. These represents the acceptance of God and rejection of Ba’al. The repetition in Eliyahu’s prayer stresses both a national recognition of God and recognition of the God of Israel by the entire world. In the first section of the prayer Eliyahu as God’s servant is prominent while in the second section he is absent.
Eliyahu on Mount Carmel (Part 5)
Eliyahu's Prayer (Part 2)
Rabbi Elchanan Samet
The challenge at Mount Carmel has both a universal significance in determining the true God, a national significance in redefining the national character in the face of foreign influences and Eliyahu’s role in this struggle. Both significances are manifested in Eliyahu’s dual prayer and both are interconnected. The fire falling from the heavens is reminiscent of the fire in the dedication of the Mishkan in the desert and the dedication of Shlomo’s Beit HaMikdash.
Eliyahu on Mount Carmel (Part 5)
Eliyahu's Prayer (Part 3)
Rabbi Elchanan Samet
"And you have turned their heart backward" is interpreted to mean that God is responsible for the nation turning away from Him. This interpretation is difficult to accept within the context of the story. An alternative interpretation states the opposite – by the act of the fire from heaven their hearts will turn back to God and away from Ba’al. The latter interpretation of the final phrase in the second half of Eliyahu’s prayer compliments the final phrase in the first half of his prayer.
Eliyahu on Mount Carmel (Part 5)
Eliyahu's Prayer (Part 4)
Rabbi Elchanan Samet
Content, style and structure come together to emphasize that the verse describing the descent of the fire of God to Eliyahu’s Altar is the climax of the gathering at Mount Carmel.
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 on Mount Carmel (Part 7)
The Nation's Response
Rabbi Elchanan Samet
“The Lord is God” is the nation’s response to the universal element of the challenge. The capturing of the prophets of Ba’al is their response to the national one. The prophets were not killed on Mount Carmel which is a place of an altar. The killing of the prophets appears to be a prophetic command which is attributed to Eliyahu and not the nation.
The Storm (Part 1)
Preface
Rabbi Elchanan Samet
The story of Eliyahu ascending to the heavens in a storm does not end when Eliyahu ascends, nor when it is conclusive that he is gone. Rather, the unit ends with Elisha retracing Eliyahu’s footsteps, ultimately to Mount Carmel and Shomron. In the same places where Elisha had so recently appeared as the disciple and servant of his great master, he now appears alone, as the prophet who takes the place of the master who is gone. By this act, Elisha is demonstrating unequivocally that he has inherited Eliyahu's role.