Difference between revisions of "Eliyahu at Chorev/2"
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<p>Hashem's revelation constituted a rebuke of Eliyahu and termination of his tenure as prophet.  This position divides regarding the reason for the rebuke:</p> | <p>Hashem's revelation constituted a rebuke of Eliyahu and termination of his tenure as prophet.  This position divides regarding the reason for the rebuke:</p> | ||
<opinion>Overly Zealous | <opinion>Overly Zealous | ||
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</opinion> | </opinion> | ||
</category> | </category> | ||
− | <category> | + | <category>Approval |
− | + | <p>Through Hashem's revelation, He expressed His approval of Eliyahu's deeds.  However, commentaorss disagree regarding the specific motive of the demonstration:</p> | |
− | <mekorot>Prof. U. Simon</mekorot> | + | <opinion>Reward |
− | + | <p>The revelation at Chorev was a reward for Eliyahu's sanctification of Hashem on Mt. Carmel and his returning the Children of Israel to worship of Hashem.</p> | |
− | + | <mekorot><multilink><a href="RadakMelakhimI19-7-21" data-aht="source">Radak</a><a href="RadakMelakhimI19-7-21" data-aht="source">Melakhim I 19:7-21</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink></mekorot> | |
− | + | <point><b>Why Sinai?</b> Radak claims that Hashem revealed Himself to Eliyahu in exactly the same place that He had revealed Himself to Moshe, identifying Eliyahu's cave with the "crevice in the rock" from which Moshe saw Hashem.<fn>He points to <multilink><a href="TargumOnkelosShemot33-22" data-aht="source">Onkelos</a><a href="TargumOnkelosShemot33-22" data-aht="source">Shemot 33:22</a><a href="Targum Onkelos" data-aht="parshan">About Targum Onkelos</a></multilink> who translates "נִקְרַת הַצּוּר" as "מְעָרַת טִנָּרָא".</fn>  The choice serves to heighten the honor bestowed upon Eliyahu as it equates him with Moshe, the greatest of prophets.<fn>The two stories have a number of similarities including the locale, revelation, forty day period without food, and covering of the face.  For a fuller comparison of the stories, see <a href="Moshe and Eliyahu at Sinai" data-aht="page">Moshe and Eliyahu at Sinai</a>.</fn></point> | |
− | + | <point><b>Miraculous journey</b> – The miraculous sustenance was also part of Eliyahu's reward. In this, too, there is a comparison to Moshe who survived for forty days and nights without food.<fn>Radak notes one difference: while Eliyahu was given miraculous food that then sustained him for the duration of his trek, Moshe simply survives without any food or drink at all.</fn></point> | |
− | + | <point><b>"מַה לְּךָ פֹה אֵלִיָּהוּ"</b> – Radak suggests that this question is simply a way of entering into conversation with Eliyahu.</point> | |
− | + | <point><b>'"קַנֹּא קִנֵּאתִי לַה"</b> – Radak reads Eliyahu's response not as a cry against the Children of Israel, but as a tirade against Izevel and her Ba'al prophets who caused Israel to go astray, destroyed God's altars, and killed the prophets of Hashem.<fn>Cf. the opinion below which presents him as accusing the nation itself.</fn></point> | |
− | + | <point><b>Wind, earthquake and fire</b> – Radak does not explain the individual significance of each of the natural phenomena, nor of the contrast to the "small, still voice," suggesting only that together they were a show of honor to the prophet.<fn>He writes, "וצריך להתבונן ברוח וברעש ובאש ובקול דממה דקה".</fn>  It is possible that the strong forces of nature served to herald Hashem's approach, as a trumpet might announce the arrival of a king.  The emphasis on the absence of Hashem's presence in these forces might be practical rather than symbolic, a way of informing Eliyahu when it was, or was not, necessary to cover his face.</point> | |
− | + | <point><b>"מַה לְּךָ פֹה אֵלִיָּהוּ" take two</b> – When rewarding Eliyahu, Hashem did not suffice with a revelation, but asked the prophet to request something of Him.  The question "מַה לְּךָ פֹה אֵלִיָּהוּ" is not accusatory in tone, but a straightforward question meaning "what is it that you would like".<i><fn>It parallels Achashverosh's words to Esther, "מַה לָּךְ אֶסְתֵּר" which are explained in the continuation of the verse, as: "וּמַה בַּקָּשָׁתֵךְ".</fn></i></point> | |
− | + | <point><b>'"קַנֹּא קִנֵּאתִי לַה" take two</b> – In response to Hashem's question, Eliyahu responds that he would like vengeance.</point> | |
− | + | <point><b>Appointments: "הַנִּמְלָט מֵחֶרֶב חֲזָאֵל יָמִית יֵהוּא"</b> – Hashem's directives to appoint Chazael, Yehu, and Elisha represent His acquiescence to Eliyahu's request.  Through them, there was to be vengeance on all who worshiped the Baal.<fn>Melakhim 10 explicitly describes Yehu's killing of the Baal prophets, priests and worshipers. Chazael, too, is described as fighting against the nation.  Elisha, however, is never said to have killed or even punished any idolaters.  Radak explains that since Elisha rebuked the people and they refused to listen, they were punished more severely than they would have been had they never been chastised.  As such, Elisha indirectly caused more people to be punished.  Alternatively, Radak suggests that the verse means that with Elisha's death, Aram and Moav began to attack the land.</fn></point> | |
− | + | <point><b>"וְאֶת אֱלִישָׁע... תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ"</b> – This position does not see Elisha's appointment as a sign that Eliyahu's tenure as prophet had ended,<fn>This is supported by the fact that Eliyahu does not stop prophesying with this story, and displays an active role in the next few chapters of the book.</fn> but rather as a preparation for the future. Hashem recognized that Eliyahu was tiring, and suggested that he train someone to eventually take his place.</point> | |
− | + | <point><b>Biblical parallels</b> – Our story is not the only one in which Hashem reveals Himself to man as a show of honor.  Ramban suggests that Hashem's appearance to Avraham after being circumcised, and to Israel after consecrating the Mishkan, serve the same purpose.</point> | |
+ | </opinion> | ||
+ | <opinion>Encouragement | ||
+ | <p>Through the revelation, Hashem renewed the appointment of Eliyahu, encouraging him to continue in his mission.</p> | ||
+ | <mekorot>Prof. U. Simon</mekorot> | ||
+ | <point><b>Flight and desire for death</b> – Eliyahu's flight is prompted by Izevel's call to kill him, but his desire to die stems from a feeling of having failed in his prophetic mission.</point> | ||
+ | <point><b>Miraculous journey</b> – Hashem gives Eliyahu miraculous sustenance to encourage him and prove to him that, contrary to Eliyahu's claim, he is actually "better than his fathers", and, thus, merits a miracle previously merited only by Moshe.<fn>He further suggests that the "עֻגַת רְצָפִים וְצַפַּחַת מָיִם" recalls the "עֻגָה קְטַנָּה" and "צַפַּחַת הַשֶּׁמֶן" in the story of the woman from Tzarfat.  Eliyahu has switched from a performer of miracles, into a figure on the verge of despair, in desperate need of them.</fn></point> | ||
+ | <point><b>'"קַנֹּא קִנֵּאתִי לַה"</b> – In this short speech, Eliyahu explains the reason for his despair and desire to quit: the people have broken Hashem's covenant, ruined His altars and killed His prophets.  The initial success of the demonstration at Mt. Carmel was apparently short-lived.  Izevel's dismissal of Achav's report regarding the event, and the ease with which she resumes her chase after the prophet, suggests that she was able to reverse any impression left on the king by Eliyahu.  Eliyahu knew that it would not take long for the people, too, to resume their old idolatrous ways.</point> | ||
+ | <point><b>"צֵא וְעָמַדְתָּ בָהָר לִפְנֵי י"י"</b> – Throughout his career, Eliyahu referred to his position as prophet as "one who stands before God."<fn>See, for example,  <a href="MelakhimI17-1" data-aht="source">Melakhim I 17:1</a> and <a href="MelakhimI18-15" data-aht="source">Melakhim I 18:15</a>.</fn>  Thus, now, when he no longer wishes to prophesy, Hashem tells him, "צֵא וְעָמַדְתָּ.. לִפְנֵי י"י", come back and once again stand before God, resume your job.</point> | ||
+ | <point><b>Revelation: wind, earthquake and fire</b> – Prof. Simon suggests that the revelation serves as a second annunciation of the prophet.  Hashem is not wiling to accept Eliyahu's resignation, and instead renews his appointment.  The forces of nature precede the appearance of Hashem, like runners before a king's a chariot. They appear in full strength before the exposed Eliyahu serving simultaneously to both shock and encourage him with the awesome power of God.</point> | ||
+ | <point><b>"קוֹל דְּמָמָה דַקָּה"</b> – Hashem Himself appears as a soft rustle, the aftermath of the storm. Prof. Simon does not explain the significance of this choice, but compares the two stages of the revelation here, to that described by Elifaz in Iyyov 4: "וְרוּחַ עַל פָּנַי יַחֲלֹ ... יַעֲמֹד וְלֹא אַכִּיר מַרְאֵהוּ... דְּמָמָה וָקוֹל אֶשְׁמָע".</point> | ||
+ | <point><b>Biblical parallels: renewal of prophecy</b></point> | ||
+ | <point><b>"מַה לְּךָ פֹה אֵלִיָּהוּ" take two</b> – Hashem's question is an invitation to the prophet to re-accept his mission, or if not, to express his expectations and hopes from Hashem.</point> | ||
+ | <point><b>"קַנֹּא קִנֵּאתִי לַי"י" take two</b> – Eliyahu responds that Hashem's revelation has not changed his feelings nor his failure in his war against the Baal.</point> | ||
+ | <point><b>"לֵךְ שׁוּב לְדַרְכְּךָ"</b> – Prof. Simon reads this as Hashem's encouragement to Eliyahu to, nonetheless, resume his position. Hashem follows this statement with a promise of aid,<fn>See next point.</fn> providing Eliyahu with the means to get back on his old path.</point> | ||
+ | <point><b>The appointments</b> – Hashem's response to Eliyahu represents Hashem's total agreement with Eliyahu's position. Hashem, too, thinks that the nation deserves punishment, and issues directives to bring it.  However, recognizing that Eliyahu is not up to the task himself, Hashem tells him to appoint assistants to help, much like Hashem had Moshe anoint 70 elders when he reached his breaking point.<fn>Prof. Simon points to several parallels between the stories: despair of the prophet in face of outside inciters (the אספסוף/ Izevel), desire for death (קַח נַפְשִׁי/ הׇרְגֵנִי נָא הָרֹג), feelings of isolation (וָאִוָּתֵר אֲנִי לְבַדִּי/ לֹא אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת), and the appointment of assistants.</fn></point> | ||
+ | <point><b>"וְאֶת אֱלִישָׁע... תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ"</b> – Prof. Simon suggests that the verse does not mean that Eliyahu is to appoint Elisha in his stead, but rather as his successor.<fn>He points to the parallel language by David, when referring ot his promise to Btashva that Shelomo would succeed him: "וְהוּא יֵשֵׁב עַל כִּסְאִי תַּחְתָּי".  Here, too, when David made the oath he was not already rep;acing himself,, but only promising that Shelomo was to be the next king.</fn>  After all, Hashem's revelation was not meant to fire Eliyahu, but to reanoint him.</point> | ||
+ | </opinion> | ||
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> |
Version as of 10:22, 3 January 2018
Eliyahu at Chorev
Exegetical Approaches
Condemnation
Hashem's revelation constituted a rebuke of Eliyahu and termination of his tenure as prophet. This position divides regarding the reason for the rebuke:
Overly Zealous
Hashem chastised Eliyahu for his overly harsh and accusatory attitude towards the nation.
- Malbim views the question as a critique of the prophet and his forsaking of the nation. Hashem asks why Eliyahu is in the Wilderness ("פֹה") rather than among the people; he should be teaching and chastising them, not wandering off alone.
- R"M Alshikh adds that, in the word "פֹה", Hashem alludes to the fact that in this very place, Mt. Sinai, Moshe had asked that Hashem display compassion to the people, and Hashem had revealed to him the 13 attributes of mercy. Hashem, thus, questions Eliyahu: if your intention is to ask for vengeance, then what are you doing specifically here, in a place marked by mercy? Hashem hints to Eliyahu that he should be praying on behalf of the nation, asking that they be saved not destroyed.4
- Acceptance of resignation – Ralbag8 and Malbim understand the appointment of Elisha as Hashem's acceptance of Eliyahu's resignation. Since he had asked to die and stop prophesying, Hashem replaced him with a new prophet.
- Termination of prophecy – The Mekhilta, Seder Eliyahu, and Rashi present Hashem as acting more harshly, and suggest that Hashem actively "fired" Eliyahu from his job, telling him that if prosecuting the nation was his goal, then Hashem no longer wanted him to prophesy: אֵי אֶפְשִׁי בִנְבוּאָתָךְ.
Overstepped Authority
Hashem was angry at Eliyahu for independently declaring drought, reviving the boy, and enacting the ceremony on Mt. Carmel. These actions were performed without Divine sanction and against Hashem's will.
- The wind represented the spirit (רוח) of anger which led Eliyahu to declare drought. It is described as strong enough to break rocks, because the drought brought much destruction to the world.17
- The "רעש" symbolized the revival of the boy. Abarbanel points to Yechezkel's vision of resurrection which also mention רַעַשׁ, as he describes, "וְהִנֵּה רַעַשׁ וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל עַצְמוֹ" (Yechezkel 37:7).
- Finally, the fire stood for the fire which Eliyahu called down to the altar on Mt. Carmel.
Approval
Through Hashem's revelation, He expressed His approval of Eliyahu's deeds. However, commentaorss disagree regarding the specific motive of the demonstration:
Reward
The revelation at Chorev was a reward for Eliyahu's sanctification of Hashem on Mt. Carmel and his returning the Children of Israel to worship of Hashem.
Encouragement
Through the revelation, Hashem renewed the appointment of Eliyahu, encouraging him to continue in his mission.