Eliyahu at Chorev/2

Eliyahu at Chorev

Exegetical Approaches

This topic has not yet undergone editorial review

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.

Sources:RadakMelakhim I 19:7-21About R. David Kimchi

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.  The choice serves to heighten the honor bestowed upon Eliyahu as it equates him with Moshe, the greatest of prophets.¹

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.²

"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 against Izevel and her Ba'al prophets who caused Israel to go astray, destroyed God's altars, and killed the prophets of Hashem.

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,"³ though he suggests that together they were a show of honor to the prophet.

"מַה לְּךָ פֹה אֵלִיָּהוּ" take two – This position could explain that when rewarding Eliyahu, Hashem did not suffice with a revelation, but asked the prophet what he would like.  The question "מַה לְּךָ פֹה אֵלִיָּהוּ" is not accusatory in tone, but a straightforward question meaning "what is it that you would like".⁴ Eliyahu responds that he would like vengeance.

Appointments – 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.⁵

Biblical parallels – Our tsory is not the only one in which Hashem reveals Himself to man n 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.

Rebuke

Hashem rebuked Eliyahu for his overly harsh and accusatory attitude towards the nation.

Sources:RalbagMelakhim I 19:3-17Melakhim I Toalot 19:11About R. Levi b. Gershom, AbarbanelMelakhim I 19About R. Yitzchak Abarbanel, MetzudotMetzudat David Melakhim I 19:13-18About R. David Altschuler, MalbimMelakhim I 19:3Melakhim I 19:9-16About R. Meir Leibush Weiser, AbarbanelMelakhim I 19About R. Yitzchak Abarbanel

Encouragement

Through the revelation, Hashem renewed the appointment of Eliyahu, encouraging him to continue in his mission.

Sources:Prof. U. Simon

¹ The two stories have a number of similarities including the locale, revelation, forty day period without food, and covering of the face.  For a comparison of the stories, see Moshe and Eliyahu at Sinai.

² 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.

³ He writes, "וצריך להתבונן ברוח וברעש ובאש ובקול דממה דקה".

⁴ It parallels Achashverosh's words to Esther, "מַה לָּךְ אֶסְתֵּר" which are explained in the continuation of the verse, as: "וּמַה בַּקָּשָׁתֵךְ".

⁵ Melakhim 10 explicitly describes Yehu's killing of the Baal prophets, priests and worshipers. Chazael, too, is described as fighting against the nation.  Elisha, though, is never said to have killed or punished idolaters.  Radak explains that since Elisha rebuked the people and they refused to listen, they were punished more severely than had they never been chastised.  As such, Elisha indirectly caused more people to be punished.  Alternatively, the verse means that with Elisha's death, Aram and Moav began to attack the land.