Difference between revisions of "Eliyahu's Death/1/he"
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<page type="Introduction"> | <page type="Introduction"> | ||
| − | <h1></h1> | + | <h1>מותו של אליהו</h1> |
| − | <h2> | + | <h2>היעלמותו של אליהו</h2> |
| − | <p><a href="MelakhimII2-1-18" data-aht="source"> | + | <p><a href="MelakhimII2-1-18" data-aht="source">מלכים ב' ב'</a> describes how Eliyahu is carried to the heavens in a whirlwind amidst fiery horses and chariots:</p> |
| − | + | <q class="" dir="rtl" lang="he"> | |
| − | <q | + | <p>(א) וַיְהִי בְּהַעֲלוֹת י״י אֶת אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם..</p> |
| − | + | <p>(יא) וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם.</p> | |
| − | + | </q> | |
<p>The depiction is both wondrous and mysterious, clearly indicating that Eliyahu did not die a natural death.  In fact, it makes one wonder whether Eliyahu died at all.</p> | <p>The depiction is both wondrous and mysterious, clearly indicating that Eliyahu did not die a natural death.  In fact, it makes one wonder whether Eliyahu died at all.</p> | ||
| − | <p><br/>Other references to Eliyahu's departure throughout the chapter reinforce this question. Both Eliyahu | + | <p><br/>Other references to Eliyahu's departure throughout the chapter reinforce this question. Both Eliyahu ובני הנביאים consistently state that Eliyahu is to be taken, but not that he is to die:</p> |
| − | + | <q class="" dir="rtl" lang="he"> | |
| − | <q | + | <p>(ג) וַיֵּצְאוּ בְנֵי הַנְּבִיאִים אֲשֶׁר בֵּית אֵל אֶל אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם י״י <b>לֹקֵחַ</b> אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם אֲנִי יָדַעְתִּי הֶחֱשׁוּ. </p> |
| − | + | <p>(ה) וַיִּגְּשׁוּ בְנֵי הַנְּבִיאִים אֲשֶׁר בִּירִיחוֹ אֶל אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם י״י <b>לֹקֵחַ</b> אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם אֲנִי יָדַעְתִּי הֶחֱשׁוּ.</p> | |
| − | + | <p>(י) וַיֹּאמֶר הִקְשִׁיתָ לִשְׁאוֹל אִם תִּרְאֶה אֹתִי <b>לֻקָּח</b> מֵאִתָּךְ יְהִי לְךָ כֵן וְאִם אַיִן לֹא יִהְיֶה.</p> | |
| − | <p> | + | </q> |
| + | <p>האם השורש "לקח" simply euphemistic language for death, or are the people suggesting that Eliyahu was meant to be taken by Hashem while still alive?<fn>אותו פועל מופיע כשמדובר על חנוך ב<a href="Bereshit5-24" data-aht="source">בראשית ה':כ"ד</a> ("כִּי לָקַח אֹתוֹ אֱלֹהִים"). גם שם לא נאמר במפורש שהוא מת, רק שהוא "אֵינֶנּוּ".</fn> The fact that the prophets search for Eliyahu after the incident further implies that they, too, were unsure of his fate. Thus, the reader is left to wonder: did Eliyahu die or is he still living? If the former, how is the supernatural scene of his death to be understood? If the latter, where does Eliyahu currently reside? Why, of all prophets, was he chosen to defy mortality?</p> | ||
| − | <h2> | + | <h2>מכתב לאחר המוות?</h2> |
| − | <p>Eliyahu is mentioned twice in Tanakh after his disappearance in the storm. | + | <p>Eliyahu is mentioned twice in Tanakh after his disappearance in the storm. ב<a href="DivreiHaYamimII21-12" data-aht="source">דברי הימים ב' כ"א</a>, we read of a letter he sent to King Yehoram:</p> |
| − | < | + | <q class="" dir="rtl" lang="he"> |
| − | + | <p>וַיָּבֹא אֵלָיו מִכְתָּב מֵאֵלִיָּהוּ הַנָּבִיא לֵאמֹר כֹּה אָמַר י"י אֱ-לֹהֵי דָּוִיד אָבִיךָ תַּחַת אֲשֶׁר לֹא הָלַכְתָּ בְּדַרְכֵי יְהוֹשָׁפָט אָבִיךָ וּבְדַרְכֵי אָסָא מֶלֶךְ יְהוּדָה. </p> | |
| − | </ | + | </q> |
| − | <p>As Elisha appears to succeed Eliyahu as prophet already during the reign of Yehoram's father, Yehoshafat,<fn> | + | <p>As Elisha appears to succeed Eliyahu as prophet already during the reign of Yehoram's father, Yehoshafat,<fn>אליהו נלקח בפרק ב', ואילו יהושפט ממשיך למלוך בפרק ג'.</fn> it seems that this letter was received after Eliyahu was taken by Hashem. If he had died, though, how could he write such a letter? Is this, then, evidence that he is still alive?<fn>פינחס הוא מקרה דומה של מישהו שמופיע שוב לאחר שהוא לכאורה מת. פינחס ממלא תפקיד בסיפור הפילגש בגבעה ב<a href="Shofetim20-26-30" data-aht="source">שופטים כ׳:כ״ח</a> שממיקומו בתנ"ך נראה שהתרחש כמה דורות לאחר תקופת המדבר שבמהלכו כבר מילא פינחס תפקיד משמעותי. מעניין שכמה מדרשים מזהים את פנחס ואליהו כאותו אדם.</fn>  </p> |
| − | <h2 | + | <h2>מבשר יום ה'</h2> |
| − | <p> | + | <p>בסוף ספר <a href="Malakhi3-23-24" data-aht="source">מלאכי</a>, אליהו מופיע פעם נוספת. בפסוקים אלו, ה' מצהיר שהוא ישלח את אליהו "לִפְנֵי בּוֹא יוֹם י"י הַגָּדוֹל וְהַנּוֹרָא" כדי שהוא יוכל להחזיר את העם בתשובה:</p> |
| − | < | + | <q class="" dir="rtl" lang="he"> |
| − | + | <p>(כג) הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם י"י הַגָּדוֹל וְהַנּוֹרָא. (כד) וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם פֶּן אָבוֹא וְהִכֵּיתִי אֶת הָאָרֶץ חֵרֶם.</p> | |
| − | + | </q> | |
| − | |||
<p>Is Eliyahu being resurrected in order to fulfill his duties, or does also this verse imply that Eliyahu never died?</p> | <p>Is Eliyahu being resurrected in order to fulfill his duties, or does also this verse imply that Eliyahu never died?</p> | ||
| − | <h2> | + | <h2>אגדה חיה</h2> |
| − | While the Biblical text is ambiguous regarding Eliyahu's fate, Rabbinic lore comes out emphatically on the side of a living Eliyahu who has a continuous presence on earth.  In countless aggadot, Eliyahu speaks and learns with the sages,<fn> | + | While the Biblical text is ambiguous regarding Eliyahu's fate, Rabbinic lore comes out emphatically on the side of a living Eliyahu who has a continuous presence on earth.  In countless aggadot, Eliyahu speaks and learns with the sages,<fn>לכמה דוגמאות, ראו: <multilink><a href="BavliBerakhot3a" data-aht="source">בבלי ברכות ג'.</a><a href="BavliBerakhot3a" data-aht="source">בבלי ברכות ג'.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink>, <multilink><a href="BavliYevamot63a" data-aht="source">בבלי יבמות ס"ג.</a><a href="BavliYevamot63a" data-aht="source">בבלי יבמות ס"ג.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink>, <multilink><a href="BavliChagigah15b" data-aht="source">בבלי חגיגה ט"ו:</a><a href="BavliChagigah15b" data-aht="source">חגיגה ט״ו:</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink>, ו<multilink><a href="BavliKetubot105b-106a" data-aht="source">בבלי כתובות ק"ו.</a><a href="BavliKetubot105b-106a" data-aht="source">כתובות קה:-ק״ו.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink>.</fn> aids the unfortunate, and brings miracles to help those in need.<fn>ראו לדוגמא: <multilink><a href="BavliTaanit21a" data-aht="source">בבלי תענית כ"א.</a><a href="BavliTaanit21a" data-aht="source">בבלי תענית כ"א.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink>, <multilink><a href="BavliNedarim50a" data-aht="source">בבלי נדרים נ'.</a><a href="BavliNedarim50a" data-aht="source">בבלי נדרים נ'.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink>, ו<multilink><a href="EstherRabbah10-9" data-aht="source">אסתר רבה י':ט'</a><a href="EstherRabbah10-9" data-aht="source">י':ט'</a><a href="Esther Rabbah" data-aht="parshan">אודות אסתר רבה</a></multilink>.</fn>  Sometimes he chastises,<fn>ראו לדוגמא, <multilink><a href="YerushalmiTerumot8-4" data-aht="source">ירושלמי תרומות ח':ד'</a><a href="YerushalmiTerumot8-4" data-aht="source">תרומות ח׳:ד׳</a><a href="Yerushalmi Terumot" data-aht="parshan">אודות ירושלמי תרומות</a></multilink> ו<multilink><a href="BavliKetubot105b-106a" data-aht="source">בבלי כתובות ק"ו.</a><a href="BavliKetubot105b-106a" data-aht="source">כתובות קה:-ק״ו.</a><a href="Bavli Ketubot" data-aht="parshan">אודות בבלי כתובות</a></multilink>.</fn> while at other times he tallies the merits of the nation.<fn>ראו <multilink><a href="VayikraRabbah34-8" data-aht="source">ויקרא רבה ל"ד:ח'</a><a href="VayikraRabbah34-8" data-aht="source">ל"ד:ח'</a><a href="Vayikra Rabbah" data-aht="parshan">אודות ויקרא רבה</a></multilink>.</fn>  He is said to come to every circumcision,<fn>ראו <multilink><a href="PirkeiDeRabbiEliezer29" data-aht="source">פרקי דרבי אליעזר כ"ט</a><a href="PirkeiDeRabbiEliezer29" data-aht="source">כ"ט</a><a href="PirkeiDeRabbiEliezer47" data-aht="source">מ״ז</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">אודות פרקי דרבי אליעזר</a></multilink>.</fn> and is eagerly awaited on the night of the Pesach Seder. Interestingly, though the idea of Eliyahu's longevity might be rooted in the text, the aggadic depiction of Eliyahu as a kindly, savior figure intent on protecting Israel, would appear to be at odds with the Biblical portrait of a zealous, vengeful prosecutor.  What facilitated this Rabbinic transformation of Eliyahu's character?  Is it a natural outgrowth of portraying him as still living, or are the two motifs unconnected? |
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 19:42, 10 November 2019
מותו של אליהו
הקדמה
היעלמותו של אליהו
מלכים ב' ב' describes how Eliyahu is carried to the heavens in a whirlwind amidst fiery horses and chariots:
(א) וַיְהִי בְּהַעֲלוֹת י״י אֶת אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם..
(יא) וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם.
The depiction is both wondrous and mysterious, clearly indicating that Eliyahu did not die a natural death. In fact, it makes one wonder whether Eliyahu died at all.
Other references to Eliyahu's departure throughout the chapter reinforce this question. Both Eliyahu ובני הנביאים consistently state that Eliyahu is to be taken, but not that he is to die:
(ג) וַיֵּצְאוּ בְנֵי הַנְּבִיאִים אֲשֶׁר בֵּית אֵל אֶל אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם י״י לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם אֲנִי יָדַעְתִּי הֶחֱשׁוּ.
(ה) וַיִּגְּשׁוּ בְנֵי הַנְּבִיאִים אֲשֶׁר בִּירִיחוֹ אֶל אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם י״י לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם אֲנִי יָדַעְתִּי הֶחֱשׁוּ.
(י) וַיֹּאמֶר הִקְשִׁיתָ לִשְׁאוֹל אִם תִּרְאֶה אֹתִי לֻקָּח מֵאִתָּךְ יְהִי לְךָ כֵן וְאִם אַיִן לֹא יִהְיֶה.
האם השורש "לקח" simply euphemistic language for death, or are the people suggesting that Eliyahu was meant to be taken by Hashem while still alive?1 The fact that the prophets search for Eliyahu after the incident further implies that they, too, were unsure of his fate. Thus, the reader is left to wonder: did Eliyahu die or is he still living? If the former, how is the supernatural scene of his death to be understood? If the latter, where does Eliyahu currently reside? Why, of all prophets, was he chosen to defy mortality?
מכתב לאחר המוות?
Eliyahu is mentioned twice in Tanakh after his disappearance in the storm. בדברי הימים ב' כ"א, we read of a letter he sent to King Yehoram:
וַיָּבֹא אֵלָיו מִכְתָּב מֵאֵלִיָּהוּ הַנָּבִיא לֵאמֹר כֹּה אָמַר י"י אֱ-לֹהֵי דָּוִיד אָבִיךָ תַּחַת אֲשֶׁר לֹא הָלַכְתָּ בְּדַרְכֵי יְהוֹשָׁפָט אָבִיךָ וּבְדַרְכֵי אָסָא מֶלֶךְ יְהוּדָה.
As Elisha appears to succeed Eliyahu as prophet already during the reign of Yehoram's father, Yehoshafat,2 it seems that this letter was received after Eliyahu was taken by Hashem. If he had died, though, how could he write such a letter? Is this, then, evidence that he is still alive?3
מבשר יום ה'
בסוף ספר מלאכי, אליהו מופיע פעם נוספת. בפסוקים אלו, ה' מצהיר שהוא ישלח את אליהו "לִפְנֵי בּוֹא יוֹם י"י הַגָּדוֹל וְהַנּוֹרָא" כדי שהוא יוכל להחזיר את העם בתשובה:
(כג) הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם י"י הַגָּדוֹל וְהַנּוֹרָא. (כד) וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם פֶּן אָבוֹא וְהִכֵּיתִי אֶת הָאָרֶץ חֵרֶם.
Is Eliyahu being resurrected in order to fulfill his duties, or does also this verse imply that Eliyahu never died?
אגדה חיה
While the Biblical text is ambiguous regarding Eliyahu's fate, Rabbinic lore comes out emphatically on the side of a living Eliyahu who has a continuous presence on earth. In countless aggadot, Eliyahu speaks and learns with the sages,4 aids the unfortunate, and brings miracles to help those in need.5 Sometimes he chastises,6 while at other times he tallies the merits of the nation.7 He is said to come to every circumcision,8 and is eagerly awaited on the night of the Pesach Seder. Interestingly, though the idea of Eliyahu's longevity might be rooted in the text, the aggadic depiction of Eliyahu as a kindly, savior figure intent on protecting Israel, would appear to be at odds with the Biblical portrait of a zealous, vengeful prosecutor. What facilitated this Rabbinic transformation of Eliyahu's character? Is it a natural outgrowth of portraying him as still living, or are the two motifs unconnected?
