Eliyahu's Death/2

Eliyahu's Death

Exegetical Approaches

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Overview

Commentators debate whether or not Eliyahu died when the whirlwind took him to heaven. Radak claims that the prophet did in fact die, and that the verses describe the burning of his body and ascent of his soul.  The miraculous nature of his death matched the miraculous nature of his life. Ralbag, in contrast, claims that Eliyahu was taken alive by Hashem and continues to live in some unknown place on earth.  Finally, a compromise position is taken by the Chatam Sofer who suggests that though Eliyahu's soul was taken by Hashem, his body did not disintegrate and Hashem often resurrects him to fulfill missions on earth.

Eliyahu Died

Despite the wondrous and dramatic nature of the whirlwind, Eliyahu died like every individual does.

Sources:R. Saadia GaonCommentary Bereshit Appendix 1About R. Saadia Gaon, RadakMelakhim II 2:1Melakhim II 2:11Melakhim II 2:16Malakhi 3:23Divrei HaYamim II 21:12About R. David Kimchi,¹ BiurMelakhim II 2:1Melakhim II 2:14About the Biur (Netivot HaShalom), Hoil MosheMelakhim II 2:1About R. Moshe Yitzchak Ashkenazi

"וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם" – These commentators disagree regarding what happened during the storm:

• Death – Radak and Hoil Moshe² understand the term "הַשָּׁמָיִם" to refer to the heavenly realm, and suggest that during the storm the chariots of fire burned Eliyahu's body, while his soul went up to heaven.
• Transported – R. Saadia Gaon, in contrast, assumes that the word "הַשָּׁמָיִם" is hyperbolic and refers to the sky rather than "heaven."³   He claims that Eliyahu was  was lifted into the air via the whirlwind, and brought to an unknown place on earth, where he lived for an undesignated amount of time before he died.⁴  

"מִכְתָּב מֵאֵלִיָּהוּ" – These commentators must explain how Eliyahu could write a letter to Yehoram if he had died before Yehoram's reign.  They offer several possible explanations:

• Prophetic – Ibn EzraMalakhi 3:24About R. Avraham ibn Ezra brings the possibility that Eliyahu wrote the letter prophetically before he died and then gave it to one of the prophets to give to Yehoram in the future.⁵
• Alive during Yehoram's reign – Since R. Saadia maintains that Eliyahu died at some point after the storm, it is possible that he was still alive during the reign of Yehoram and sent him a letter from wherever Hashem had placed him. The Biur, instead, posits that there is achronology in the verses and that the story of the storm in Chapter 2 really occurred at some point after Yehoram began to reign.⁶
• Via vision after death – Radak suggests that after Eliyahu died he appeared to one of the prophets in a vision and told him to write the letter in his name.

"הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא" – As these sources assume that Eliyahu is no longer alive, they vary in how they explain how he can nonetheless act as Hashem's messenger before the "Day of God":

• Eliyahu will be resurrected – Radak asserts that Eliyahu will be resurrected so that he can return to Earth before the Day of Judgement.
• Eliyahu as a term for prophet – Hoil Moshe, in contrast, asserts that Malakhi does not mean to insinuate that Eliyahu himself is to return, but rather that at that point there will once again be prophets, like Eliyahu, in Israel.⁷

Why is Eliyahu's death so unusual? Hoil Moshe explains that in eras in which the nation was mired in idolatry, Hashem wanted his prophets' lives and deaths to be extraordinary so as to leave an impression on the people.  Recognizing prophets' wondrous, angel-like status would encourage people to heed their words.

What did בני הנביאים know and think? Radak suggests that the בני הנביאים did not know with certainty that Eliyahu had died and thought that he had simply disappeared (as he would somewhat regularly), so they went searching to find where he was secluded.⁸ Hoil Moshe disagrees and claims that the prophets did know that Eliyahu had died; they were simply looking for his body so they could bury it.

The "taking" of Eliyahu: "הַיּוֹם י"י לֹקֵחַ אֶת אֲדֹנֶיךָ" – These sources might differ in how they explain the text's repeated use of the term "לקח" rather than "מת":

• According to R. Saadia, the language of "לקיחה" might be used because Hashem really did not have Eliyahu die in the whirlwind, but first took him elsewhere.⁹ 
• The other sources would suggest that "לקיחה" is not an unusual term to describe death, and has that connotation in several other places in Tanakh as well. See, for example, Yechezkel 24:15 where Hashem tells the prophet, "הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ בְּמַגֵּפָה", or Eliyahu's own request "קַח נַפְשִׁי" (Melakhim i 19:5) and Yonah's similar plea, "קַח נָא אֶת נַפְשִׁי" (Yonah 4:3).¹⁰  Radak and the Biur¹¹ explain that the "taking" of Chanokh in Bereshit 5 also means that he died, not that he was taken alive by God.¹²

Eliyahu in Aggadah – This position would likely view the various aggadot which present Eliyahu as living as having specific educational messages, rather than being a presentation of historical facts.

Polemical or Philosophical motivation – This position is likely motivated by rationalist concerns and discomfort with the notion of such a miraculous longevity.  Moreover, the portrait of a millennia old Eliyahu is frighteningly close to that of an immortal Eliyahu, a concept from which commentators might have wanted to distance themselves.

Eliyahu is Alive

Eliyahu was taken alive by God and never died.

Sources:BavliMoed Katan 26aBava Batra 121bAbout the Bavli, Bereshit Rabbah21:5About Bereshit Rabbah, Kohelet Rabbah3:15About Kohelet Rabbah, Masekhet Derekh Eretz,¹³ Ibn EzraMalakhi 3:24About R. Avraham ibn Ezra, RambanVayikra 18:4About R. Moshe b. Nachman, RalbagShofetim 6:1Melakhim I 22:38Melakhim II 2:1,3,11Melakhim II 12:18Divrei HaYamim II 21:12About R. Levi b. Gershom, AbarbanelMelakhim II 2:12Malakhi 3:23About R. Yitzchak Abarbanel

"בַּסְעָרָה" – Abarbanel suggests that the dramatic description of Eliyahu's being taken by Hashem in a whirlwind suggests that he did not die since if he had died a normal death, why would the verses elaborate upon it so extensively?  He further points out that the language of "וימת" no where appears in the story, as it does by other prophets.

"וַיַּעַל אֵלִיָּהוּ...  הַשָּׁמָיִם": Where is Eliyahu? If Eliyahu did not die, where is he living? The verse suggests that he was taken to the heavens, but not all agree:

• Eliyahu is alive on Earth – Ralbag is uncomfortable with the notion that a physical being might dwell among spiritual beings in the celestial sphere,¹⁴ leading him to suggest that the phrase "וַיַּעַל אֵלִיָּהוּ... הַשָּׁמָיִם" does not mean that Eliyahu was taken to dwell in the heavens but rather that he was raised high in the air and taken to an unknown place on earth where he still lives.
• Eliyahu is alive in Gan Eden – Masekhet Derekh Eretz and Abarbanel instead suggest that the corporeal Eliyahu was taken to Gan Eden, and lives there.  While Abarbanel explicitly speaks of the "earthly Gan Eden"¹⁵ it is possible that Masekhet Derekh Eretz understands "הַשָּׁמָיִם" literally and allows for Eliyahu to have been taken to a heavenly Eden.

"הַיּוֹם י"י לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ" – Ralbag reads into these words that Eliyahu was to be taken away from Elisha specifically ("from upon your head"), but that he was not yet to be totally taken by Hashem in death.

Biblical parallels

• Chanokh – This position could suggest that Chanokh is another example of a person who was taken by God (כִּי לָקַח אֹתוֹ אֱ-לֹהִים) while still alive.¹⁶
• Pinechas –  Ralbag compares the extreme longevity of both characters noting that Pinechas, too, lives way beyond the natural order, playing a role in the story of the concubine in Givah and supervising the gatekeepers in the time of David.¹⁷ This leads him to agree with those who identify Pinechas and Eliyahu.¹⁸

"מִכְתָּב מֵאֵלִיָּהוּ" – The letter to Yehoram is brought as evidence that Eliyahu did not die in the whirlwind, but was rather alive, and even active afterwards.

"הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא" – This verse, too, is used as support for this approach.  Eliyahu can warn and coax the people into repentance prior to Hashem's Day of Judgement since he is still alive to act as prophet.

What did בני הנביאים know and think? According to Ralbag, the prophets recognized that Elisha had become Eliyahu's successor (as they say, "נָ֛חָה ר֥וּחַ אֵלִיָּ֖הוּ עַל־אֱלִישָׁ֑ע"), but nonetheless believed Eliyahu to be alive and that they might find him.  Elisha, on the other hand, knew that Eliyahu was not meant to be found as Hashem had hidden him.

Eliyahu in Aggadah – In Rabbinic literature, Eliyahu plays a prominent role, appearing to the Sages and saving those in need.  He is clearly considered to still be living, as this approach suggests.

Why didn't Eliyahu die? Most of these sources do not address the question.¹⁹ Several modern scholars,²⁰ looking to Eliyahu's image as a helper of men in aggadic literature, suggest that Eliyahu was left alive as a corrective.  His tenure as prophet was marked by an overly harsh attitude towards the people and Hashem wanted him to learn how to be a defender and not just a prosecutor.²¹  Thus he lives on to help and aid the people. Once he has redeemed and transformed himself, Elliyahu can become the one to bring the future redemption and truly "וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם".

Comparison to Moshe – Abarbanel questions how could it be that Eliyahu merited to be taken alive by Hashem, while Moshe, who was clearly of higher stature, died?²² Abarbanel answers that really both Moshe and Eliyahu's "death" were not natural, as both were simply taken by God rather than dying of natural causes.  Moshe did not retain his body only due to his high level of spirituality. His soul went straight to unite with and cling to its maker.²³

Polemical and philosophical motivation

Repeatedly Resurrected

Eliyahu's body and soul were separated, with his soul rising to heaven and his body resting in the earthly Eden.  Every so often, though, Hashem clothes Eliyahu's soul back in his body and reveals him to men.

Sources:Chatam SoferResponsa Chatam Sofer Likuttim 6:98

"וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם" – According to the Chatam Sofer, only Eliyahu's soul went up to the heavens. His body was left in the earthly Gan Eden.²⁴

Angel or man? After death, Eliyahu is given various missions which require him to return to earth.  At times he does so dressed in his human garb, and then has the full status of any human.  At other times, though, just his soul comes back (as when he visits a circumcision).  In such circumstances he has the status of an angel.

"מִכְתָּב מֵאֵלִיָּהוּ" – This position would suggest that Eliyahu was temporarily given back his physical form so as to write the letter.

"הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא" – Just as Eliyahu is often resurrected in his full body, so too will he be before the Day of Judgement.

Why is Eliyahu unique? It s not clear why Eliyahu merited to be continuously resurrected while other prophets and righteous leaders did not. It would seem that Hashem could have found a different worthy messenger to fulfill any of the missions given to Eliyahu.

¹ Radak also mentions the opinion of Chazal, that Eliyahu was brought to the Garden of Eden in bodily form and never died.

² The Biur does not address the issue explicitly but seems to agree.

³ He compares the usage here to that in Devarim 9:1, "עָרִים גְּדֹלֹת וּבְצֻרֹת בַּשָּׁמָיִם".

⁴ Ovadiah's words to Eliyahu, "וְרוּחַ י"י יִשָּׂאֲךָ עַל אֲשֶׁר לֹא אֵדָע" (Melakhim I 18:12) might suggest that this episode was not totally unique as throughout Eliyahu's life, there were times when Hashem would miraculously transport him from one location to another, away from human eyes.

⁵ He, however, rejects this possibility saying that if so, the verse should read "וימצא / ויובא אֵלָיו מִכְתָּב מֵאֵלִיָּהוּ" rather than "וַיָּבֹא אֵלָיו מִכְתָּב מֵאֵלִיָּהוּ". Ralbag also opposes the idea, since such a prophetic letter would mean that punishment was decreed upon a person before they sinned, and this would appear to remove from Yehoram the free will not to sin.

⁶ He assumes that after Achazyahu's death, Eliyahu went into seclusion and Elisha acted as prophet in his stead. Thus, even though Eliyahu was still alive, Elisha was the acting prophet during the war of Moav and the chapters afterwards. If so, one might suggest that Chapter 2 appears where it does, despite it not occurring then, because it marks the end of Eliyahu's tenure as prophet.

⁷ Hoil Moshe compares Malakhi's statement to the verse "וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם" (Yechezkel 37:24).  Yechezkel does not mean that David himself will rule in the future, but rather that a king of David's caliber will reign.

⁸ According to R. Saadia, this is in fact what had happened, except that in contrast to other periods when he had disappeared, this time Eliyahu was never to be seen again.

⁹ Even though Radak believes that Eliyahu did die during the storm, he could explain the words in the same manner since according to him, the "sons of prophets" were not sure of the fact and thought that Hashem was simply taking taking Eliyahu to another place. Hence they are the ones who say, "הַיּוֹם י"י לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ".

¹⁰ However, one might argue that all these proof-texts mention not only "taking" but the "taking of a soul / by plague"; our verse, which simply mentions "taking  Eliyahu", might be different.

¹¹ R. Saadia appears to agree but his commentary on the verse is fragmentary so it is difficult to understand his full position.

¹² Cf. the discussion in Bereshit Rabbah 25:1.

¹³ See also the many sources in Rabbinic literature mentioned in the introduction to this topic, which present Eliyahu as visiting or learning with the sages or saving those in need, and apparently agree that Eliyahu is still alive.

¹⁴ Abarbanel appears to agree, writing, "המפרשים אמרו שלא יתכן שישבו הגופות האנושיים בתוך הגרמים השמימיים ולא עליהם".  Cf. the discussion in Bavli Sukkah 5a regarding the distinct realms of God and man and how a human may not co-inhabit Hashem's heavenly realm.

¹⁵ See the above note that he, too, is bothered by the notion that a physical being could live in the spiritual realm.

¹⁶ It should be noted, however, that Ibn Ezra, Ralbag, and Abarbanel, all nonetheless assume that Chanokh did die.

¹⁷ He points to Divrei HaYamim I 9:20 where Pinechas is mentioned among the supervisors of the gatekeepers, to prove that he was still alive in the time of David when such משמרות were established.

¹⁸ See Pirkei DeRabbi Eliezer 47. Ralbag's identification is also motivated by philosophical concerns. He asserts that it is easier to believe one odd thing than two, so it is logical to identify the characters rather than suggest that each lead miraculously long lives.

¹⁹ Abarbanel suggests that Eliyahu did not die since Hashem still had missions for him to accomplish on earth, but this answer simply begs the question of why Eliyahu specifically was needed to be the one to fulfill those other missions.  No other prophet stays alive in order to continue acting as Hashem's messenger.

²⁰ See, for instance, A. Wiener, The Prophet Elijah in the Development of Judaism (London, 1978): 76-77 and R"E Samet, פרקי אליהו (Tel Aviv, 2009): 558-565.

²¹ See Mekhilta DeRabbi Yishmael and other opinions in Eliyahu at Chorev which read the revelation there as a rebuke for Eliyahu's overly zealous attitude and failure to defend the people..  They suggest that Hashem decides to replace Eliyahu with Elisha due to this attitude.

²² See Devarim 5:11 which declares his prophecy and miracles unparalleled and the discussion in Moshe's Epitaph – Signs and Wonders regarding how he might have compared to others.

²³ He brings several other explanations as well, suggesting that since Moshe had so desired to enter and see the Land of Israel, Hashem thought it proper to allow his body to stay at the site where he saw the land.

²⁴ Cf. Radak above who suggests that his body was burned by the chariots of fire.