Difference between revisions of "Eliyahu at Chorev/2"
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<point><b>"וְאֶת אֱלִישָׁע... תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ"</b> – These sources view the directive in one of two ways:<br/> | <point><b>"וְאֶת אֱלִישָׁע... תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ"</b> – These sources view the directive in one of two ways:<br/> | ||
<ul> | <ul> | ||
| − | <li><b>Acceptance of resignation</b> – Malbim<fn>See also Ralbag.  He appears to agree with this reading in his comments on the verse, but in his תועלות, it sounds as if he thinks that Hashem is more actively terminating Eliyahu's position as prophet.</fn> and | + | <li><b>Acceptance of resignation</b> – Malbim<fn>See also Ralbag.  He appears to agree with this reading in his comments on the verse, but in his תועלות, it sounds as if he thinks that Hashem is more actively terminating Eliyahu's position as prophet.</fn> and 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.</li> |
<li><b>Termination of prophecy</b> – 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.</li> | <li><b>Termination of prophecy</b> – 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.</li> | ||
</ul></point> | </ul></point> | ||
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</ul> | </ul> | ||
Hashem announced that He was not present in any of these phenomena, for He had not commanded Eliyahu to perform any of these actions.</point> | Hashem announced that He was not present in any of these phenomena, for He had not commanded Eliyahu to perform any of these actions.</point> | ||
| − | <point><b>"קוֹל דְּמָמָה דַקָּה"</b> – This phrase represents Eliyahu's punishment: | + | <point><b>"קוֹל דְּמָמָה דַקָּה"</b> – This phrase represents Eliyahu's punishment: silence, the lack of God's voice and absence of prophecy.<fn>He points out that most of the other commentators assume that the verse is making a contrast between the forces of nature in which God is not found and the still voice in which He is found. However, the verse itself does not say that Hashem is in the voice; it simply mentions that quiet came after the fire.  Thus, Abarbanel suggests that it, too, is simply a metaphor and does not connote Hashem's presence at all.</fn></point> |
<point><b>Prophetic autonomy</b> – This reading raises the question of why Hashem did not simply refuse to fulfill those declarations of Eliyahu which were not to His liking. Abarbanel responds that Hashem acquiesced to Eliyahu since his intention were pure and aimed at sanctifying Hashem. One might question, however, whether it would be just for Hashem to bring drought just because Eliyahu requested it, if Hashem would otherwise not have done so. Can a prophet really force Hashem against His will, especially when others are to suffer as a result? See <a href="Prophetic Actions Without Explicit Divine Sanction" data-aht="page">Prophetic Actions Without Explicit Divine Sanction</a> for a full discussion.</point> | <point><b>Prophetic autonomy</b> – This reading raises the question of why Hashem did not simply refuse to fulfill those declarations of Eliyahu which were not to His liking. Abarbanel responds that Hashem acquiesced to Eliyahu since his intention were pure and aimed at sanctifying Hashem. One might question, however, whether it would be just for Hashem to bring drought just because Eliyahu requested it, if Hashem would otherwise not have done so. Can a prophet really force Hashem against His will, especially when others are to suffer as a result? See <a href="Prophetic Actions Without Explicit Divine Sanction" data-aht="page">Prophetic Actions Without Explicit Divine Sanction</a> for a full discussion.</point> | ||
<point><b>"קַנֹּא קִנֵּאתִי לַי"י" take two</b> – Abarbanel claims that Eliyahu's second speech has a totally different meaning than the first, as it is a direct response to the revelation just received. The prophet apologizes, explaining to Hashem that none of his actions were done for his own glory, but only for the glory of Hashem.<fn>He called drought since the people had abandoned Hashem's covenant. He brought fire on the altar and killed the Baal prophets because they had destroyed Hashem's altars and killed Hashem's prophets. Finally, it was because his life was in danger that he stayed by the woman from Tzarfat, so he could not repay her kindness by allowing her son to die.  According to this reading, Eliyahu is actually not saying anything about the present sinful nature of the nation, but only what they did in the past to deserve his wrath.  If so, it is possible that the people had not yet reverted to idolatry (though they were to do in the future),</fn></point> | <point><b>"קַנֹּא קִנֵּאתִי לַי"י" take two</b> – Abarbanel claims that Eliyahu's second speech has a totally different meaning than the first, as it is a direct response to the revelation just received. The prophet apologizes, explaining to Hashem that none of his actions were done for his own glory, but only for the glory of Hashem.<fn>He called drought since the people had abandoned Hashem's covenant. He brought fire on the altar and killed the Baal prophets because they had destroyed Hashem's altars and killed Hashem's prophets. Finally, it was because his life was in danger that he stayed by the woman from Tzarfat, so he could not repay her kindness by allowing her son to die.  According to this reading, Eliyahu is actually not saying anything about the present sinful nature of the nation, but only what they did in the past to deserve his wrath.  If so, it is possible that the people had not yet reverted to idolatry (though they were to do in the future),</fn></point> | ||
Version as of 03:45, 4 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 Children of Israel.
Sources:Mekhilta DeRabbi Yishmael Shemot, Shir HaShirim Rabbah, Seder Eliyahu, Rashi, Ralbag, R. Moshe Alshikh, Metzudot, Malbim,
Eliyahu's flight and request to die – Malbim maintains that Eliyahu's flight was prompted not just by his fear of Izevel, but by a desire to abandon the nation whom he had failed to bring to a lasting recognition of Hashem. Though the verse themselves do not share that the people had reverted to idolatry, Eliyahu's words "כִּי עָזְבוּ בְרִיתְךָ בְּנֵי יִשְׂרָאֵל" would suggest that Eliyahu's demonstration on Mt. Carmel produced only a short-lived recognition of God, and that soon afterwards the people once again left the covenant. Eliyahu's trek and self imposed isolation, thus, resulted from his despair at ever changing the people.1
"מַה לְּךָ פֹה אֵלִיָּהוּ"
- 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.2
- 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.3
'"קַנֹּא קִנֵּאתִי לַה" – Eliyahu responds to Hashem that he is not prepared to ask for mercy; the people deserve vengeance, not compassion. According to Ralbag, Eliyahu's words are a request that Hashem punish the people. Malbim, instead, reads them as a desire to resign from his mission; in his zealousness, he no longer sees himself as fit to chastise them.
Hashem's revelation – According to these sources, through the revelation, Hashem tries to teach Eliyahu that the role of the prophet should not be solely to prosecute, but also to defend. He should not wish for the nation's destruction, but for their repentance and salvation. Thus, He tells Eliyahu that He is not found in the destructive forces of wind, earthquake, and fire, but in the soft still voice, symbolic of love and compassion.4
"מַה לְּךָ פֹה אֵלִיָּהוּ" take two – After Hashem's rebuke, He asks Eliyahu whether his position has changed.
'"קַנֹּא קִנֵּאתִי לַה" take two – Eliyahu repeats his request for vengeance, expressing that Hashem''s demonstration had not changed his stance.5
"וְאֶת אֱלִישָׁע... תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ" – These sources view the directive in one of two ways:
- Acceptance of resignation – Malbim6 and 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.
Other appointments: "הַנִּמְלָט מֵחֶרֶב חֲזָאֵל יָמִית יֵהוּא" – The fact that Hashem tells Eliyahu to appoint Chazael, Yehu, and Elisha, who are to decimate Israel and its Baal worshipers, is difficult for this position. If Hashem has been promoting bringing the nation back to God through love and compassion rather than through fiery wrath, why does He now seem to adopt Eliyahu's position and the use of destructive forces?
R"E Samet suggests that this was actually a test and punishment for Eliyahu.7 Hashem agrees to Eliyahu's demand for vengeance, but tells him that he must be the one to execute the order of destruction by appointing kings to destroy Israel. Hashem Himself, in contrast, is the one who is to have mercy and preserve a remnant of the righteous.8
R"E Samet suggests that this was actually a test and punishment for Eliyahu.7 Hashem agrees to Eliyahu's demand for vengeance, but tells him that he must be the one to execute the order of destruction by appointing kings to destroy Israel. Hashem Himself, in contrast, is the one who is to have mercy and preserve a remnant of the righteous.8
Fulfilling the mission – Despite Hashem's directive, Eliyahu does not anoint Yehu or Chazael as king, leaving these tasks to his successor. R"E Samet suggests that this is an expression of the prophet's repentance and change of heart.9 When actually faced with being the direct cause of Israel's destruction, Eliyahu could not carry through with the command, passing Hashem's test. It is for this reason that, though he ordains Elisha, he does not yet stop prophesying.10
Overstepped Authority
Hashem was angry at Eliyahu for going rogue and not seeking Divine sanction for his deeds or miracles.
Sources:Abarbanel
Flight to Sinai – According to Abarbanel, Eliyahu had not received the Word of God both during and after the demonstration on Mt. Carmel. Thus, in the hopes of receiving prophecy, he heads to Sinai, a place where God's spirit is abundant.
"מַה לְּךָ פֹה אֵלִיָּהוּ" – Abarbanel maintains that Hashem was angry at Eliyahu for entering the very cave in which Moshe had received revelation. The spot was holy from Moshe's presence there, and it was not fitting for any other prophet to enter it thereafter. He, thus, accuses Eliyahu: "what are you doing here?"
"קַנֹּא קִנֵּאתִי לַי"י" – Eliyahu responded that he had come to the cave since his life was in danger (due to his zeal for God) and he had hoped that Moshe's merit and the holiness of the place would serve to protect him. According to Abarbanel, the first part of Eliyahu's words (קַנֹּא קִנֵּאתִי לַי"י) only serve to introduce the last sentence, "וַיְבַקְשׁוּ אֶת נַפְשִׁי לְקַחְתָּהּ" which is the real focus of his argument. [Abarbanel points out that this was not in fact totally true, and that Eliyahu did not mention his primary goal of desiring prophecy.]
The revelation: wind, earthquake, fire – The revelation served to explain to Eliyahu why he was no longer receiving prophecy.13 Hashem rebuked him for acting without Divine sanction when he called the drought, revived the boy from Tzarfat, and set up the ceremony at Mt. Carmel.
- 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.14
- 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.
"קוֹל דְּמָמָה דַקָּה" – This phrase represents Eliyahu's punishment: silence, the lack of God's voice and absence of prophecy.15
Prophetic autonomy – This reading raises the question of why Hashem did not simply refuse to fulfill those declarations of Eliyahu which were not to His liking. Abarbanel responds that Hashem acquiesced to Eliyahu since his intention were pure and aimed at sanctifying Hashem. One might question, however, whether it would be just for Hashem to bring drought just because Eliyahu requested it, if Hashem would otherwise not have done so. Can a prophet really force Hashem against His will, especially when others are to suffer as a result? See Prophetic Actions Without Explicit Divine Sanction for a full discussion.
"קַנֹּא קִנֵּאתִי לַי"י" take two – Abarbanel claims that Eliyahu's second speech has a totally different meaning than the first, as it is a direct response to the revelation just received. The prophet apologizes, explaining to Hashem that none of his actions were done for his own glory, but only for the glory of Hashem.16
The appointments – Hashem tells Eliyahu to appoint messengers to decimate Israel in the future since He agrees that they are (or will be) deserving of punishment.17 Hashem was not upset at Eliyahu for accusing Israel, only for acting on his own initiative. In other words, though Hashem might not have used the tactics chosen by Eliyahu, He was not fundamentally bothered by the concept that sinners need to be treated harshly.
"וְאֶת אֱלִישָׁע... תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ" – This position18 could suggest that Eliyahu is told to anoint Elisha as his replacement as part of his punishment and loss of prophecy.19
No fulfillment of directives
Approval
Through Hashem's revelation, He expressed His approval of Eliyahu's deeds. Commentators 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's name on Mt. Carmel and his bringing the Children of Israel back to worship of Hashem.
Sources:Radak
Why Sinai? 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.20 The choice serves to heighten the honor bestowed upon Eliyahu as it equates him with Moshe, the greatest of prophets.21
Miraculous journey – 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.22
"מַה לְּךָ פֹה אֵלִיָּהוּ" – Radak suggests that this question is simply a way of entering into conversation with Eliyahu.
'"קַנֹּא קִנֵּאתִי לַה" – 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.23
"וְהִנֵּה יְהֹוָה עֹבֵר" – Radak compares this language to the similar terminology used when Hashem reveals himself to Moshe at Sinai: "וַיַּעֲבֹר י״י עַל פָּנָיו". The parallel once again serves to honor Eliyahu, as he is equated with Moshe.
Wind, earthquake and fire – 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 respect to the prophet.24 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.
"מַה לְּךָ פֹה אֵלִיָּהוּ" take two – 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".25
'"קַנֹּא קִנֵּאתִי לַה" take two – In response to Hashem's question, Eliyahu responds that he desires vengeance.
Appointments: "הַנִּמְלָט מֵחֶרֶב חֲזָאֵל יָמִית יֵהוּא" – 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.26
"וְאֶת אֱלִישָׁע... תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ" – This position does not see Elisha's appointment as a sign that Eliyahu's tenure as prophet had ended,27 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.
Fulfillment of directive
Biblical parallels – Our story is not the only one in which Hashem reveals Himself to man in 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.
Encouragement: Second Annunciation
Through the revelation, Hashem renewed Eliyahu's appointment and encouraged him to continue in his mission.
Sources:Prof. U. Simon28
Flight and desire for death – 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.
Miraculous journey – 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.29
'"קַנֹּא קִנֵּאתִי לַה" – 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, and thus, he desires to resign.
"צֵא וְעָמַדְתָּ בָהָר לִפְנֵי י"י" – Throughout his career, Eliyahu referred to his position as prophet as "one who stands before God."30 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.
Revelation: wind, earthquake and fire – 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. Hashem Himself appears as a soft rustle, the aftermath of the storm. Prof. Simon does not explain the significance of this choice, but one could suggest that Hashem promises Eliyahu that, despite the need for displays of power, peace and quiet will finally ensue.
Similar revelations – Prof. Simon 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". The revelation also bears a strong resemblance to that received by Yechezkel when he was dedicated to prophecy. He, too, saw a stormy wind and burning fire, from which emanated a bright light (non-destructive in nature, like the voice here). The parallel lends support to the idea that this revelation was a second annunciation.
Other cases of renewal of prophecy – Prof Simon points to Yeshayahu 49:1-6 and Yirmeyahu 15:10-21 as other examples of a "renewal of prophecy". Each of these units contains the same basic components: 1) despair of the prophet and request to die 2) declaration of failure in fulfilling his mission 3) blaming of the nation and 4) renewal of prophecy, via encouragement to the prophet.31 Eliyahu's case stands out only in the dramatic nature of the re-annunciation.
"מַה לְּךָ פֹה אֵלִיָּהוּ" take two – Hashem's question is an invitation to the prophet to re-accept his mission.
"קַנֹּא קִנֵּאתִי לַי"י" take two – Eliyahu responds that Hashem's revelation has not changed his feelings nor his failure in his war against the Baal.
"לֵךְ שׁוּב לְדַרְכְּךָ" – Prof. Simon reads this as Hashem's encouragement to Eliyahu to, nonetheless, resume his position. Hashem follows this statement with a promise of aid,32 providing Eliyahu with the means to return to his old path.
The appointments – 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.33
"וְאֶת אֱלִישָׁע... תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ" – Prof. Simon suggests that the verse does not mean that Eliyahu is to appoint Elisha in his stead, but rather as his successor.34 After all, the goal of Hashem's revelation was not to fire Eliyahu, but to re-anoint him.
