Moshe and Eliyahu at Sinai/0

Moshe and Eliyahu at Sinai

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Introduction

On three occasions in Tanakh, a prophet received a revelation at Mt. Sinai. Two of these revelations happened to Moshe, once during the burning bush episode (Shemot 3-4), and again when Hashem gave the commandments to Moshe (Shemot 19-20, 24, 33-34). The third revelation happened to Eliyahu, who was sent to Mt. Sinai by an angel, after escaping from Izevel. These three stories have a number of similarities, and the revelation to Eliyahu seems to be a combination of both revelations to Moshe.

Content Parallels

• Background events – The events before Eliyahu's revelation include elements from both revelations to Moshe.
• The burning bush – After killing servants of the monarch (Shemot 2:12, Melakhim I 18:40), the monarch attempts to kill the prophet (Shemot 2:15, Melakhim I 19:2), who then escapes, and eventually arrives at Sinai.
• The covenant at Sinai – After a ceremony involving altars and revelation of Hashem at a mountain (Shemot 24:4-11, Melakhim I 18:17-38) and a public affirmation of the nation's loyalty to Hashem (Shemot 24:3, Melakhim I 18:39), the nation returned to idolatry (Shemot 32, Melakhim I 19:2,10,14), causing the prophet to go to Sinai.
• Appearance of an angel – An angel appears to Moshe (Shemot 3:2), causing him to approach the burning bush. An angel also appears to Eliyahu (Melakhim I 19:5-7), giving him food and directing him to Sinai.
• Forty days without food – Moshe spends forty days and nights on Mt. Sinai without eating (Shemot 34:28). Eliyahu also spends forty days and nights walking to Mt. Sinai, all fueled by a single cake eaten before the journey (Melakhim I 19:8).
• Cave in the mountain – During Hashem's revelation to Moshe, Moshe was to be hidden inside a crevice in the cliff ("נִקְרַת הַצּוּר", Shemot 33:22).¹ Similarly, when Eliyahu arrives at Sinai, he sleeps in a cave ("הַמְּעָרָה", Melakhim I 19:9). The BavliPesachim 54aMegillah 19bAbout the Bavli identifies these as the same exact cave.
• Revelation on the mountain – Hashem orders Moshe and Eliyahu to stand on the mountain (Shemot 34:2, Melakhim I 19:11). Hashem then passes (עבר) both Moshe (Shemot 33:19,22, 34:6) and Eliyahu (Melakhim I 19:11), with some sort of physical manifestation of His glory appearing to both of them (Shemot 33:18-23, Melakhim I 19:11-12).
• Hiding one's face – Both Moshe (Shemot 3:6) and Eliyahu (Melakhim I 19:13) hide their faces after Hashem's revelation.
• Requesting death – In response to the nation's sins, both Moshe (Shemot 32:32) and Eliyahu (Melakhim I 19:4) request death.

Literary Allusions

• God's mountain at Chorev – In both cases (Shemot 3:1, Melakhim I 19:8), Mt. Sinai is referred to as "הַר הָאֱלֹהִים חֹרֵבָה/חֹרֵב".
• Forty days and forty nights – Both cases (Moshe in Shemot 24:18, 34:28, Devarim 9:9,11,18,25, 10:10; Eliyahu in Melakhim I 19:8) refer to sets of forty days and forty nights ("אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה").

Analysis

• Degree of similarity – 
• Distinctive phrases – 
• "הַר הָאֱלֹהִים חֹרֵבָה/חֹרֵב" – These two occasions are the only times where this name is found.
• "אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה" – Of the ten appearances of this phrase, seven refer to Moshe's ascent to Mt. Sinai, and one to Eliyahu's journey. The other two (Bereshit 7:4,12) refer to the length of the flood.

Points of Contrast

• Instigator of revelation – In Shemot 33, Moshe asks Hashem for the revelation, as proof of Hashem's benevolent attitude to the nation. Similarly, in Shemot 3, Moshe approaches the burning bush of his own volition. In contrast, Eliyahu does not request any revelation, and instead must be urged on by an angel.
• Attitude to the Israelite nation – In Shemot 32-34, Moshe is clearly motivated by a desire to protect the Israelite nation from Hashem's wrath, and thus uses all of his oratory skill to plead forgiveness for the nation. In contrast, Eliyahu seems depressed and suicidal, and responds to Hashem's questions by criticizing the nation.

Conclusions

In the first revelation to Moshe at Sinai, Moshe is assigned to protect and deliver the Israelite nation from Egypt. In the second revelation, Moshe continues in this role, and despite the nation's sins, he prays for them and protects them. Thus, it is possible that the similarities between these revelations and the revelation to Eliyahu were intended to remind Eliyahu that the purpose of a prophet is to serve and protect the nation, even when they sin, instead of only punishing and critiquing them.²

¹ E. Samet, פרקי אליהו (Jerusalem 5763), pg. 277, notes the parallel verses in Yeshayahu 2:19,21, which prove that "נִקְרוֹת" is used as a synonym of "מְעָרוֹת".

² This approach was suggested by E. Samet, ibid., pg. 275-278.