Elisha

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The Hidden Face of Eliyahu
Rabbi Yitzchak Twersky
תאריך 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.
But WHY didn't Ahab kill Ben-Haddad?
Rabbi Gad Dishi
תאריך פרסום: תשע"ג | | Hour and 5 minutes
Why is Chapter 20 of Melakhim located where it is? It appears to be a battle narrative that is out of place with the surrounding chapters. And why is there such an emphasis on Ahav building up Yeriho (Jericho)? Why is God displeased by the end of the story in Chapter 20?

Rabbi Gad Dishi brings the perakim to life through an interdisciplinary approach. Literary and linguistic tools, Ancient Near East studies, and archeological findings all enhance our understanding of Tanakh and of the important theological message within. Linguistic and thematic parallels to other parts of Tanakh and to other texts call into question whether these stories are meant to be read as battle narratives -or whether they are a different genre: a satirical polemic with an important message.
News of the Birth of Yitzchak
Prof. Jonathan Grossman
The news of Yitzchak’s birth appears twice in the Torah. What is the purpose of the repetition? This article demonstrates how Avraham and Sarah’s son fulfills both a personal need and national – historical role.
"He Is A Holy Man of God"
Haftarot: Vayera
Rabbi Mosheh Lichtenstein
Elisha's problematic conduct is amended under the instruction of the Shunammite woman.
Tazria - Metzora
Haftarot: Tazria - Metzora
Rabbi Mosheh Lichtenstein
Four stories about lepers appear in the books of the prophets. Three of the stories relate to Elisha (Na'aman, Gehazi, the Four Lepers). Why is Elisha the only prophet who meets with lepers and is involved with leprosy? What is the connections between leprosy and the war with Aram?
Introduction
Rabbi Elchanan Samet
Sefer 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 (part 14)
Eliyahu Revives the Widow of Tzarfat's Son (VII)
Rabbi Elchanan Samet
While 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 in Horev (Part 7)
The Mission (Part 1)
Rabbi Elchanan Samet
The three destructive forces of wind, earthquake, and fire in Eliyahu’s revelation parallel the destructive swords of Haza’el, Yehu and Elisha, which Eliyahu is instructed to appoint as a result of his zealotry. The forth element – the small silent voice – parallels God’s mercy on the core of people who are not defiled by idolatry and are therefore spared.
Eliyahu in Horev (Part 7)
The Mission (Part 2)
Rabbi Elchanan Samet
Eliyahu runs away to Be’er Sheva to be far from the nation. God commands him to go to Horev in order to reconnect with the nation. However, after Eliyahu rejects God’s message and maintains his ways, God sends him back to Eretz Yisrael – the place he was trying to escape – in order to bring the punishment he had desired upon the nation, and end his role as God’s prophet by appointing Elisha as his replacement.
Eliyahu in Horev (Part 8)
Was the Mission Fulfilled? (Part 2)
Rabbi Elchanan Samet
Eliyahu does not execute God's mission to appoint Haza’el and Yehu. The appointments are ultimately executed by Elisha - but with many discrepancies from God’s original command. Transferring the appointments from Eliyahu to Elisha is not the rejection of an unpleasant command; rather, it transforms the mission and softens it through the milder personality of the prophet Elisha.
Eliyahu in Horev (Part 9)
The First Encounter Between Eliyahu and Elisha (Part 1)
Rabbi Elchanan Samet
The description of the meeting between Eliyahu and Elisha highlights the profound contrasts between these two prophets. The scene describing their meeting brings together, like a mirror, Eliyahu's past and Elisha's future. Therefore, every detail in this brief description contributes to understanding the relationship between the two men and their respective eras.
Eliyahu in Horev (Part 9)
The First Encounter Between Eliyahu and Elisha (Part 2)
Rabbi Elchanan Samet
Eliyahu casts his mantle towards Elisha, not only signaling that Elisha is going to become a prophet, but also implying that Elisha is destined to inherit Eliyahu's own role as the prophet of his generation. However, the Divine command previously indicated that God has chosen as Eliyahu's successor a prophet whose attitude is different from Eliyahu's, and is tasked with correcting the zealousness in Eliyahu's approach. It is difficult to find so stark a contrast as that between the prophetic activity of Eliyahu and the prophetic activity of Elisha.
Eliyahu in Horev (Part 9)
The First Encounter Between Eliyahu and Elisha (Part 3)
Rabbi Elchanan Samet
Elisha’s decision to part from his parents and friends with a feast points to his warm, humane personality. Eliyahu believes that service to God is absolute, and allows no space for human relationships. Elisha's actions express two opposing ideas: the delayed departure signifies that he perceives prophecy not as severance from the circle of life surrounding him, but as a connection to that cycle. On the other hand, the delay enables him to express the transition from being a tiller of the soil on his father's estate, to being a prophet of Israel.
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.
The Storm (Part 2)
Structure of the Story
Rabbi Elchanan Samet
The chapter divides into two sections: Elisha accompanies Eliyahu to his eventual ascent in a storm to heaven, and Elisha’s assumption of the role as prophet instead of Eliyahu. The description of Eliyahu’s ascent to the heavens is shrouded in many mysterious remarks that need explanation and is built in the three and four model.
The Storm (Part 3)
Eliyahu's Journey to His Place of Ascent (I)
Rabbi Elchanan Samet
Gilgal mentioned in this story does not seem to correspond with other places with the same name mentioned in the Tanakh. It appears to be North of Beit El. In the Elisha stories we find that Elisha is a travelling prophet like Shmuel, however, Gilgal is his permanent dwelling. Eliyahu arrives in Gilgal in order to depart from his student.
The Storm (Part 4)
Eliyahu's Journey to His Place of Ascent (II)
Rabbi Elchanan Samet
Eliyahu is commanded to pass through Beit El and Yeriho in order to part from the Bnei Ha’Nevi’im. The reader, Elisha and the Bnei Ha’Nevi’im know that Eliyahu is departing today but it is spoken as a secret. Eliyahu's journey is the inverse of the journey of conquest of the land in the days of Yehoshua. In the same place where Bnei Yisrael readied themselves for the conquest of the land, on the plains of Yeriho – right there Eliyahu departs from Am Yisrael and from Eretz Yisrael.
The Storm (Part 5)
Eliyahu's Journey to His Place of Ascent (III)
Rabbi Elchanan Samet
The Bnei Ha’Nevi’im, who know of Eliyahu’s imminent departure, attempt to draw close to this mysterious event in different ways - dialogue with Elisha and watching from a distance - but remain limited in their success. They are also aware that Elisha is the only one who is permitted to accompany Eliyahu on his journey to the final station. The presence of the Bnei Ha’Nevi’im at the Jordan River and their observation of Eliyahu and Elisha represent the necessary background and buildup to the description of Elisha crossing back alone, clearly paralleling the description of Eliyah's crossing.
The Storm (Part 6)
Eliyahu's Journey to His Place of Ascent (IV)
Rabbi Elchanan Samet
the second part of the "three and four" model serves as a framework for a description of the change in the attitude of the apprentice prophets towards Elisha, up until they accept him as the prophet who has taken the place of his master. At the beginning of the process, in the first two links, they clearly regard him as Eliyahu's chosen attendant. In the third link, his status is further elevated in their eyes, in terms of his connection with Eliyahu, and the ground is readied for the revolution in their view of him as Eliyahu's prophetic inheritor. The "revolution" is completed with his appearance before them in the fourth link, as the next prophet of the generation.
The Storm (Part 7)
Eliyahu and Elisha On Their Way to the Jordan River
Rabbi Elchanan Samet
Eliyahu's recurring "rejection" of Elisha in our chapter carries the distant echo of his rejection of him in their initial meeting. In this story they convey a rejection of Elisha as Eliyahu's spiritual prophetic heir. However, the firmness of Elisha's intention to accompany him, reflecting his desire to be Eliyahu's successor and prophetic heir, coupled with the fact of Elisha's presence at the secret occasion of Eliyahu's ascent to heaven, serve to indicate the fact that he is his great master's heir.
The Storm (Part 8)
The Dialogue on the Other Side of the Jordan (I)
Rabbi Elchanan Samet
Elisha requests "Pi-Shnayim" - a double portion of Eliyahu's spirit. Four interpretations of this request are raised: Double of what Eliyahu himself had; Elisha is requesting to preform double the miracles that Eliyahu preformed; Double the portion of the other Bnei Ha’Nevi’im; two parts of Eliyahu’s whole spirit thus receiving Eliyahu's recognition of Elisha as his successor and the continuer of his path amongst Am Yisrael.
The Storm (Part 9)
The Dialogue on the Other Side of the Jordan (II)
Rabbi Elchanan Samet
Elisha requests Eliyahu's recognition of him as his successor, although it is clear to both of them that Elisha is different from his master, and is not prepared to negate himself. What he wants is for Eliyahu's spirit to rest upon him in addition to his own, independent spirit. If God opens Elisha's eyes and shows him the vision of Eliyahu's ascent to heaven, alive, with the understanding that Eliyahu's mission is not yet complete, and that his path in this world must be continued, with a softening of the way – then he will be Eliyahu's heir and successor. If Elisha does not merit this, then it will be clear that God does not desire for Elisha to be Eliyahu's successor. It will be clear that the special attributes of this disciple are independent and not a continuation of those of his master.
The Storm (Part 10)
Eliyahu's Ascent
Rabbi Elchanan Samet
Elisha first expresses a repeated cry: "My father, my father." This expresses the personal, intimate relationship that Elisha felt towards Eliyahu, like a son towards his father. In the second part of his cry of sorrow, Elisha calls Eliyahu "the chariot of Israel and its horsemen." This is meant to express Eliyahu's value for the whole Jewish nation. Eliyahu, who has chastised his generation and at times brought suffering upon them, is the one who protected the people of his nation and by whose virtue they have enjoyed victory and success delivering them from their enemies to a greater extent than the chariot and horsemen did.
The Storm (Part 11)
After Eliyahu's Ascent (I)
Rabbi Elchanan Samet
The act of rending by Elisha is an outward manifestation of his sense that something inside has been rent; part of his own personality has been lost. A rending that is never sewn together expresses mourning that has an element of permanence to it. The image of Eliyahu will continue to accompany Elisha, his heir and successor, throughout his prophetic career. In all of his future actions, he will have Eliyahu in mind, and all of his aspiration will be to follow in the footsteps of his master and to realize his legacy, revealed to him as he witnessed him being carried up in a storm to heaven.
The Storm (Part 12)
After Eliyahu's Ascent (II)
Rabbi Elchanan Samet
The first part of our story concludes with Elisha's mourning. The second half of our story begins with the opposite action: the lifting and taking of Eliyahu's mantle. The contrast seems to be an expression of the ambivalent nature of the situation. On one hand there is sorrow and mourning. At the same time, Elisha feels joy at the privilege of being Eliyahu's heir and successor as prophet in Israel. The apprentice prophets see Eliyahu's mantle, with all that it implies, in Elisha's hand, and they see what Elisha does with it, repeating the miracle of crossing the Jordan River as Eliyahu had previously done. Despite the tension that prevailed between Eliyahu and Elisha after the mantle was cast for the first time, and before it falls for the second time, the transfer of the mantle from master to disciple is what ultimately defines the nature of the bond between them.
Prophet in Distress
Rabbi Alex Israel
Eliyahu had orchestrated a three-year drought that had brought the nation to its knees. This had culminated in the decisive religious contest at Mt. Carmel that had exposed the falsity of the Baal, bringing king and country to proclaim faith in God alone. It had been an excruciating process, with Eliyahu living in exile for three years. Indeed, he had succeeding in turning the king around. But now the entire project, this huge educational endeavor, lay shattered, in ruins. It was not Izevel's death threat alone. Izevel's confidence highlighted the understanding that she was in control, and that the transformation of national priorities would be a more arduous, complex, and protracted process. All of this leads to Eliyahu's feeling of dejection and his rejection of his role as a prophet. Unlike Moshe, he is unable to be zealous towards the sinner but to invoke God's mercy on the nation as a whole.
In a Whirlwind
Rabbi Alex Israel
Eliyahu's dramatic ascent to the heavens highlights Elisha as opposed to the other Bnei Ha'Nevi'im. Elisha is also Eliyahu's succesor, but also operates in a completely different manner. Elisha, is always surrounded by other people and is deeply sensitive to the needs of others. Eliyahu is a lone spiritual figure.
Healing, Death and Immortality
Rabbi Alex Israel
Elisha heals the water of Jericho after crossing the Jordan, reminscent of the healing of the waters of Mara after the splitting of the Red Sea. Elisha's first act - healing the water - sharply contrasts Eliyahu's first act of decreeing a draught. Elisha's harsh reaction to the youth who taunted him reflects the message that was said to Elisha regarding his master Eliyahu. The question of Eliyahu's immortatlity is evaluated within the corpus of Tanakh and in the sources of the Sages.
The War Against Moav
Rabbi Alex Israel
Ambivalence pervades this chapter. On the one hand, the united forces of Israel find themselves in the desert without water, an error interpreted as a sign of God's disfavor. On the other hand, water is provided miraculously. Israel receives a prophecy from Elisha that it will deal a crushing blow to Moav; ultimately Israel withdraws, resulting in an inconclusive end to the battle. Israel is commanded in the Torah not to be destructive to the land on a military conquest but here Elisha commands them to destroy. Is it possible that Meisha's human sacrifice turns the tide of the war or is he successful in destroying the alliance between Edom and Israel by killing Edom's heir to the throne? Is God with Israel or is He not? This chapter ends with many questions remaining.
Elisha – Prophet of Miracles
Rabbi Alex Israel
Elisha is constantly performing miracles. His miracles span from practical assistance to individuals or small groups, to operating at the national level, alongside kings and armies. The miracle with the widow and the oil - whose children are on the verge of being sold into slavery - is reminiscent of and sharply contrasted to Eliyahu's miracle with the widow in Zarfat. Eliyahu and Elisha may differ in educational philosophy: What is the more effective educational method: the stick or the carrot, confrontation or encouragement? The difference between the two might be a function of the times in which they live and serve. In Eliyahu's period, under the reign of Ahav, Israel enjoy economic prosperity, wielding international power. Elisha's era, in contrast, is characterized by Aram's devastating oppression of the Northern kingdom. When the nation is under siege, what is required is support, inspiration and encouragement.
Elisha and the Shunammite Woman
Rabbi Alex Israel
Many similarities exist between the infertility, ultimate birth and near death experience of Yitzhak and the son of the Shunamite woman. Is the death of the son a criticism of the mother who failed to raise this miracle child in a worthy fashion or is it a criticism of Elisha who overstepped his limitations as a prophet? Geihazi's repeated failures in the story might attest to his flawed personality. However, perhaps his failure is meant to teach Elisha that his success as a prophet depends on a direct, non-bureaucratic contact with the common people.
Curing Na’aman
Rabbi Alex Israel
The themes of the story of Naaman are: power and subservience, pride and humility, authority and submission. Ironically it is from the character of the lowest rank, the Israelite maid, that Na’aman's salvation shall emerge. At the outset we are struck by the enormous contrast between the "young girl – na’ara ketana" and Na’aman, the "great man – ish gadol"; the simple powerless slave child shall save the powerful general. This inversion of the power structure, whereby the lowest figure provides the key to salvation for her superior, undercuts the aforementioned hierarchy. It is not the grand ceremonies and gestures, but the contrite heart that God sees; not opportunistic manipulation, but pure straightforward honesty and humility that stand before God.
A Floating Axe Head and a Blind Army
Rabbi Alex Israel
Why do the Bnei Ha'Nevi'im seak a new place to live? Could it be that the departure of Geihazi with the problems associated with him open the doors to new students to join Elisha?

Wars are characterized by aggression and domination. The king of Aram sought to use his superior firepower to bludgeon Elisha into submission. In contrast, Elisha's way is not the path of confrontation, but rather the provision of food and drink, hospitality, kindness, and humanity. Ultimately, this makes a deeper impression than war.
Siege and Salvation in Shomron
Rabbi Alex Israel
Judaism does not always present redemption as flawless. We learn about the story of the siege and salvation of Shomron via characters who are ethically compromised: the cruel child-eating mothers and the selfish leprous outcasts. Moreover, God's salvation is discovered almost by accident. The study of this chapter leads to contemporary thought on a flawed redemption in modern day Israel.
Elisha's Tears
Rabbi Alex Israel
Eliyahu's mission to avenge the sinful kingdom of Israel and the House of Ahav by appointing Hazael as King of Aram, Yehu as King of Israel is not preformed by him, but by Elisha who is also part of this mission. Elisha instigates Hazael's reign in this chapter, but his character is a non-vindictive figure. Elisha's role is to mitigate the force of Aram and to ultimately prophesy the reversal of the tables in favor of Israel.
Chronology, Structure, and Two Judean Kings
Rabbi Alex Israel
In many of the Elisha stories the king in the story is not identified. While many assume that the anonymous king is Yehoram, Ahav's son, because of the sequence of the chapters, the good relationship between Elisha and the king in some of the stories and the ease in which Aram lays seige to Shomron indicate that the kings in the story belong to Yehu's dynasty. Two possible explanations are offered as to the non-chronological order of the Elisha's stories.

Yehoram, King of Yehuda, strays from the path of Yehoshafat his father and adopts the path of the House of Ahav, of which his wife Atalya is a daughter. Besides the spiritual turmoil that his rule brings, Yehoram murders all of his brothers who he views as a threat to his rule and loses control over areas that have been under the rule of Yehuda since David's reign. How does Eliyahu send Yehoram a castigating letter long after his disappearance?
The Yehu Revolution
Rabbi Alex Israel
At first glance Yehu seems to adopt the zealotry of Eliyahu in destroying the house of Ahav and the worship of Ba'al. Elisha removes himself from this episode by sending one of his disciples to anoint Yehu and begin the rebellion. However, are all the people killed by Yehu justified? Are the violent and gory methods which he utilizes to execute his plans justified? Is Yehu to be remembered as a righteous king?
The Fall and Rise of Yisrael
Rabbi Alex Israel
During Yehu's reign Aram, headed by Hazael occupy the Eastern bank of the Jordan. In Yehoahaz's time the situation becomes direr as Aram imposes a full demilitarization of Israel. The turnaround begins in the days of Yoash who receives a deathbed prophecy from Elisha of a victory over Aram and peaks in the time of Yerovam ben Yoash who receives a prophecy from Yona ben Amitai and restores the Northern border to a magnitude previously witnessed only during the days of David and Shlomo. While historians describe the decline of Aram due to the rise of Assyria, the book of Kings describes a divine process which is surprisingly almost entirely devoid of any repentance.

Does the outcome of the prophetic action that Elisha preforms with Yoash on his deathbed actually have an impact on the outcome in reality?

Is the resurrection from death of the man who came in contact with Elisha's buried bones just another miracle of Elisha or does it symbolize a national resurrection?
The Personal Dimension of Yirmiyahu’s Prophecy
Part I
Rabbi David Sabato
Yirmiyahu stands out among the prophets with the descriptions of the deep involvement of his personal life with his prophecies. There is no other prophet whose prophecies are described as inseparably connected to the prophet's personal life as those of Yirmiyahu.

Embedded among Yirmiyahu's chapters of prophecy are his personal prayers, in which he pours out his supplications before God and reveals his doubts and troubles. A tension exists between Yirmiyahu the prophet, who is not permitted to cry in front of the people, because this would contradict his standing and his mission, and Yirmiyahu the representative of his people, who identifies with their grief and suffering and secretly weeps with them day and night. On the one hand he transmits God’s prophecies of destruction. On the other hand he attempts to rip up the decree of evil through his prayers. On numerous occasions God halts his prayers, but not because of a deficiency in Yirmiyahu, but because of the nation's inability to repent.
Naaman: Humility and Hubris
A Close Reading of II Kings Chapter 5
Rabbi Alex Israel
תאריך פרסום: תשע"ד | |
This shiur focuses on the story of Naaman, the army general of the king of Aram during the days of the prophet Elisha. Our analysis of the long narrative about Naaman brings us to a new understanding of the story. As well as a message about the power of Kiddush HaShem (Sanctifying the name of God) which jumps out after a first glance, we find a study of hierarchy, social ranking, and the layers and levels of authority. How do we negotiate the architecture of society within the limitations of our position within it?
Did Eliyahu Die?
Dr. Baruch Alster | Hour and 11 minutes
The concept of Eliyahu's ascent to heaven (as described in II Kings) was heavily debated among medieval commentaries. Some allowed for the idea that the ancient prophet lives on to this day, as can be understood from the biblical verses, while others prefer to minimize the miracle and claim that the verses describe the prophet's death. By analyzing the various medieval opinions we can learn how each commentator balances the truth of Tanakh with rationalist philosophy.
The Shunnamite Woman: Who is to Blame for the Death of the Boy?
Rabbi Alex Israel
תאריך 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.
Mount Carmel
Shomron
Dotan
Beit El
Jordan River
Ramot Gilead
Jericho
Gilgal (Har Ephraim)
Parpar River
Baal Shalisha
Shunem
Amana River
Yaakov's Revival and Conditions for Prophecy
Rabbi David Silverberg
Avel Meholah
Eliyahu's Journey and Elisha's Plowing
Rabbi David Silverberg
Jericó
Shomrón
וּמֶ֣לֶךְ אֲרָ֔ם הָיָ֥ה נִלְחָ֖ם בְּיִשְׂרָאֵ֑ל וַיִּוָּעַץ֙ אֶל־עֲבָדָ֣יו לֵאמֹ֗ר אֶל־מְק֛וֹם פְּלֹנִ֥י אַלְמֹנִ֖י תַּחֲנֹתִֽי׃
II Kings 6, verse 8
וּמֵישַׁ֥ע מֶֽלֶךְ־מוֹאָ֖ב הָיָ֣ה נֹקֵ֑ד וְהֵשִׁ֤יב לְמֶֽלֶךְ־יִשְׂרָאֵל֙ מֵאָה־אֶ֣לֶף כָּרִ֔ים וּמֵ֥אָה אֶ֖לֶף אֵילִ֥ים צָֽמֶר׃
II Kings 3, verse 4
וַיְהִ֨י הַיּ֜וֹם וַיַּעֲבֹ֧ר אֱלִישָׁ֣ע אֶל־שׁוּנֵ֗ם וְשָׁם֙ אִשָּׁ֣ה גְדוֹלָ֔ה וַתַּחֲזֶק־בּ֖וֹ לֶאֱכָל־לָ֑חֶם וַֽיְהִי֙ מִדֵּ֣י עָבְר֔וֹ יָסֻ֥ר שָׁ֖מָּה לֶאֱכָל־לָֽחֶם׃
II Kings 4, verse 8
וֶאֱלִישָׁע֙ הַנָּבִ֔יא קָרָ֕א לְאַחַ֖ד מִבְּנֵ֣י הַנְּבִיאִ֑ים וַיֹּ֨אמֶר ל֜וֹ חֲגֹ֣ר מָתְנֶ֗יךָ וְ֠קַח פַּ֣ךְ הַשֶּׁ֤מֶן הַזֶּה֙ בְּיָדֶ֔ךָ וְלֵ֖ךְ רָמֹ֥ת גִּלְעָֽד׃
II Kings 9, verse 1
וַיַּגֵּ֤ד אַחְאָב֙ לְאִיזֶ֔בֶל אֵ֛ת כָּל־אֲשֶׁ֥ר עָשָׂ֖ה אֵלִיָּ֑הוּ וְאֵ֨ת כָּל־אֲשֶׁ֥ר הָרַ֛ג אֶת־כָּל־הַנְּבִיאִ֖ים בֶּחָֽרֶב׃
I Kings 19, verse 1