Difference between revisions of "Eliyahu at Chorev/2"
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<category>Condemnation | <category>Condemnation | ||
− | <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 the termination of his tenure as prophet.  This position divides regarding the reason for the rebuke:</p> |
<opinion>Overly Zealous | <opinion>Overly Zealous | ||
<p>Hashem chastised Eliyahu for his overly harsh and accusatory attitude towards the nation.</p> | <p>Hashem chastised Eliyahu for his overly harsh and accusatory attitude towards the nation.</p> | ||
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</category> | </category> | ||
<category>Approval | <category>Approval | ||
− | <p>Through Hashem's revelation, He expressed His approval of Eliyahu's deeds.  | + | <p>Through Hashem's revelation, He expressed His approval of Eliyahu's deeds.  Commentators, however, disagree regarding the specific motive of the demonstration:</p> |
− | <opinion>Reward | + | <opinion name="Reward"> |
+ | Reward: Display of Honor | ||
<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> | <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> | <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> | ||
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<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> | <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> | ||
− | <opinion>Encouragement | + | <opinion name="Encouragement"> |
+ | Encouragement: Second Annunciation | ||
<p>Through the revelation, Hashem renewed the appointment of Eliyahu, encouraging him to continue in his mission.</p> | <p>Through the revelation, Hashem renewed the appointment of Eliyahu, encouraging him to continue in his mission.</p> | ||
<mekorot>Prof. U. Simon</mekorot> | <mekorot>Prof. U. Simon</mekorot> |
Version as of 10:24, 3 January 2018
Eliyahu at Chorev
Exegetical Approaches
Condemnation
Hashem's revelation constituted a rebuke of Eliyahu and the 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. Commentators, however, disagree regarding the specific motive of the demonstration:
Reward: Display of Honor
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: Second Annunciation
Through the revelation, Hashem renewed the appointment of Eliyahu, encouraging him to continue in his mission.