The Prophet from Beit El/2

The Prophet from Beit El

Exegetical Approaches

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Reversal of Prophecy

The Prophet from Beit El hoped that by having the Man of God disobey his own words and prophetic sign, he could undo the prophecy against Beit El (and restore legitimacy to the worship taking place there.)

Sources:modern scholars¹

Timing of the incident – R"E Samet suggests that our chapter is a direct continuation of Chapter 12 and takes place towards the beginning of Yerovam's reign, when he declared his holiday in the eighth month and stood before the assembled crowd to bring the incense.²

Yerovam's invitation – R"E Samet suggests that Yerovam was hoping that if the prophet acquiesced to eat by him, it would be taken as a sign that he did not view the city of Beit el and its king as reprehensible

Prohibition of eating and drinking in Beit El

Prohibition of returning via the same path – Prof. Simon suggests that returning to one's point of departure and retracing one's footsteps signify a cancelling of the journey.³  Had the prophet returned the way he had come it could be viewed as a reversal of his mission and decree.

הנביא מבית אל: True or false  prophet?

Why wasn't the נביא at the ceremony?

How was the man of God convinced?

Harsh punishment

Why does the navi get the prophecy?

חוטא נשכר?

Test of Prophet

The Prophet from Beit El did not know if the Man of God was a legitimate prophet or an emissary sent by Rechovam to attack Beit El for political reasons. His invitation was intended to discover whether or not he truly spoke the word of Hashem.

Sources:modern scholars⁴

Prohibition of eating and drinking in Beit El

הנביא מבית אל: True or false prophet? According to these sources, the prophet from Beit El was atrue prophet

Act of Altruism

The prophet's motives were altruistic. He simply wanted to prevent the Man of God from going home hungry.

Sources:Abarbanel

Personal Gain

The prophet from Beit El hoped to sway the man of God to defect to Beit El and work with him in his prophetic business.

¹ See Prof. U. Simon, "אות נבואי גובר על שלושת מפיריו- מלך ישראל, נביא בית אל ואיש האלהים מיהודה", in קריאה ספרותית במקרא: סיפורי נביאים (Jerusalem, 1997) 157-188, and R"E Samet, גדול הוא קידוש ה' מחילול ה' - מלכים א' פרק י"ג - סיפר ופשרו in Megadim 6 (Alon Shevut, 1988): 55-85.

² The phrase "וְיָרׇבְעָם עֹמֵד עַל הַמִּזְבֵּחַ לְהַקְטִיר" in verse 1 of our chapter echoes and continues the last verse of Chapter 12: " וַיַּעַל עַל הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה בְּבֵית אֵל בַּחֲמִשָּׁה עָשָׂר יוֹם בַּחֹדֶשׁ הַשְּׁמִינִי בַּחֹדֶשׁ אֲשֶׁר בָּדָא [מִלִּבּוֹ] (מלבד) וַיַּעַשׂ חָג לִבְנֵי יִשְׂרָאֵל וַיַּעַל עַל הַמִּזְבֵּחַ לְהַקְטִיר."

³ He compares it to the command not to return to Egypt to buy horses, where Hashem says, "לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד".  Willingly returning to Egypt is considered a lack of recognition of the Exodus, a undoing of sorts of the original miracle.

⁴ See Tamar Verdiger, "ושבתם וראיתם בין צדיק לרשע" in Megadim 8 (Alon Shevut, 1989):97-104,  Alex Israel, "The Altar, the Prophet, and the Lion" and Chen-Tzion Nayot, "נביא ונבואה".  See also Hoil Moshe who agrees that the prophet's motives were to test the Man of God, but suggests that this was not because he wanted to see if he was Rechovam's spokesman rather than a true prophet. Rather, the prophet wanted to ascertain whether the Man of God spoke in Hashem's name or in his own name (but nonetheless merited that Hashem acquiesce to perform a miracle on his behalf).