The Three and Four Model
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Eliyahu in Horev (Part 7)
The Mission (Part 1)
Rabbi Elchanan SametThe 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.
The Storm (Part 2)
Structure of the Story
Rabbi Elchanan SametThe 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 5)
Eliyahu's Journey to His Place of Ascent (III)
Rabbi Elchanan SametThe 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 Sametthe 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.
Amos 1-2 - Matan Al HaPerek
Rabbi David SabatoAmos's prophecies emphasize the moral wrongs of the corrupt society in the Kingdom of Israel. He warns that the punishment for this terrible societal behavior will be the destruction of the Kingdom of Israel. The first two chapters of Amos contain a structured list of prophecies of rebuke directed at various other nations: Damascus, Gaza, Edom, Ammon, Moav and Yehuda. Each "stanza" has a similar opening and refrain: "For three sins...and for four, I will not reverse it..." which then describes the fourth, most egregious sin, which God will not forgive. This litany of sins of the nations comes to a final crescendo with a prophecy of rebuke for the sins of the Kingdom of Israel. This prophetic rebuke, the longest and most detailed, is revealed to be the purpose and "punch-line" of the prophetic section beginning in Chapter 1.
In the study guide you will find guided questions as well as a discussion of the text as well as an appendix about the earthquake.
The Prophecies of Amos: Oracles against the Nations(Continued)
Shiur #05
Rabbi Yitzchak Etshalomתאריך פרסום: 5778 |
In this lesson, we will analyze the rhetorical style of the Oracles to the Nations at the beginning of Amos, specifically the opening formula of each. Each of the oracles follows a common pattern – a pattern which is then greatly expanded in the final, culminating oracle against Yisrael. We will analyze the use of the "messenger formula" ("koh amar" - "thus says") here and elsewhere in Tanakh, and the theological and political tension carried with it. We will then look at the meaning of the "three and four" formula and the rhetorical twist used for the final verse.