Difference between revisions of "The Prophet from Beit El/2"
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<point><b>How was the Man of God duped?</b> According to R. Samet, it was the Man of God's status as true prophet and his sincere desire that the people repent that led him to believe the old prophet.  When the Prophet from Beit El told him that he had received word from Hashem allowing eating and drinking, he concluded that the people must have repented leading Hashem to rescind his decree against the city as a whole.<fn>According to R. Samet, though there was no evidence that the people had in fact repented, and the prophet from Beit El did not say any such thing, the Man of God was blinded by his desire that it be true.  As such, he did not ask any questions and simply accepted the false prophet's words as fact.  In addition, it is possible that the young, Judean prophet was easily impressed by the older, more experienced prophet from Beit El, making it uncomfortable for him to question the veracity of his words.</fn>  As such, he saw no problem in accompanying the prophet from Beit El, and likely did so happily.</point> | <point><b>How was the Man of God duped?</b> According to R. Samet, it was the Man of God's status as true prophet and his sincere desire that the people repent that led him to believe the old prophet.  When the Prophet from Beit El told him that he had received word from Hashem allowing eating and drinking, he concluded that the people must have repented leading Hashem to rescind his decree against the city as a whole.<fn>According to R. Samet, though there was no evidence that the people had in fact repented, and the prophet from Beit El did not say any such thing, the Man of God was blinded by his desire that it be true.  As such, he did not ask any questions and simply accepted the false prophet's words as fact.  In addition, it is possible that the young, Judean prophet was easily impressed by the older, more experienced prophet from Beit El, making it uncomfortable for him to question the veracity of his words.</fn>  As such, he saw no problem in accompanying the prophet from Beit El, and likely did so happily.</point> | ||
− | <point><b>Harsh punishment</b> – Though the אִישׁ הָאֱלֹהִים transgressed only unintentionally, his actions deserved punishment | + | <point><b>Harsh punishment</b> – Though the אִישׁ הָאֱלֹהִים transgressed only unintentionally, his actions deserved punishment,<fn>R. Samet points to <a href="MelakhimI20-35-36" data-aht="source">Melakhim I 20</a> as another instance in which someone is killed by a lion for transgressing a prophetic directive.</fn> since they served to undermine his entire prophecy and had the potential to cause a desecration of Hashem's name. The supernatural nature of his death was needed to ensure that the people knew that his eating and drinking in Beit El was not sanctioned by God and did not mean that Beit El was once again in Hashem's favor. </point> |
− | <point><b>Who gets the prophecy regarding the Man of God's punishment?</b> Both Prof. Simon and R. Samet assume that "הַנָּבִיא אֲשֶׁר הֱשִׁיבוֹ" who received the prophecy regarding the fate of the אִישׁ הָאֱלֹהִים was the false prophet who had caused the other to veer from his path. This is supported by the fact that throughout the chapter it is he who is referred to as "נביא"‎<fn>See Ibn Kaspi who makes this point.</fn> and by the fact that in verse 26 when the term "הַנָּבִיא אֲשֶׁר הֱשִׁיבוֹ" is used again, it clearly refers to the old prophet as the other has already died.<fn>The same phrase is used also in verse</fn></point> | + | <point><b>Who gets the prophecy regarding the Man of God's punishment?</b> Both Prof. Simon and R. Samet assume that "הַנָּבִיא אֲשֶׁר הֱשִׁיבוֹ", who received the prophecy regarding the fate of the אִישׁ הָאֱלֹהִים, was the false prophet.<fn>The phrase "הַנָּבִיא אֲשֶׁר הֱשִׁיבוֹ" means he who had caused the other to veer from his path.</fn> This is supported by the fact that throughout the chapter it is he who is referred to as "נביא"‎<fn>See Ibn Kaspi who makes this point.</fn> and by the fact that in verse 26 when the term "הַנָּבִיא אֲשֶׁר הֱשִׁיבוֹ" is used again, it clearly refers to the old prophet as the other has already died.<fn>The same phrase is used also in verse</fn></point> |
<point><b>Why does the נביא מבית אל get the prophecy?</b><ul> | <point><b>Why does the נביא מבית אל get the prophecy?</b><ul> | ||
− | <li><b>Corrective</b>– It was imperative for the Prophet from Beit El to get the prophecy so that after the אִישׁ הָאֱלֹהִים died, he could confirm to the city that this happened by the word of Hashem for his transgression.<fn>Though the miraculous behavior of the lion and donkey sufficed to alert passers-by that this was no coincidental accident, the full meaning of the sight could only be understood after the arrival of the prophet from Beit El.</fn>  In so doing, he was able to reverse some of the damage done by his deception of the אִישׁ הָאֱלֹהִים. </li> | + | <li><b>Corrective </b>– It was imperative for the Prophet from Beit El to get the prophecy so that after the אִישׁ הָאֱלֹהִים died, he could confirm to the city that this happened by the word of Hashem for his transgression.<fn>Though the miraculous behavior of the lion and donkey sufficed to alert passers-by that this was no coincidental accident, the full meaning of the sight could only be understood after the arrival of the prophet from Beit El.</fn>  In so doing, he was able to reverse some of the damage done by his deception of the אִישׁ הָאֱלֹהִים. </li> |
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<mekorot>modern scholars<fn>See Tamar Verdiger, <a href="http://herzogpress.herzog.ac.il/gilayon.asp?gilh=%D7%97&ktav=1&gil=8">"ושבתם וראיתם בין צדיק לרשע"</a> in Megadim 8 (Alon Shevut, 1989):97-104,  Alex Israel, <a href="http://etzion.org.il/en/shiur-13-chapter-13-altar-prophet-and-lion">"The Altar, the Prophet, and the Lion"</a> and Chen-Tzion Nayot, <a href="http://www.daat.ac.il/daat/tanach/rishonim/navi-2.htm">"נביא ונבואה"</a>.  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).</fn></mekorot> | <mekorot>modern scholars<fn>See Tamar Verdiger, <a href="http://herzogpress.herzog.ac.il/gilayon.asp?gilh=%D7%97&ktav=1&gil=8">"ושבתם וראיתם בין צדיק לרשע"</a> in Megadim 8 (Alon Shevut, 1989):97-104,  Alex Israel, <a href="http://etzion.org.il/en/shiur-13-chapter-13-altar-prophet-and-lion">"The Altar, the Prophet, and the Lion"</a> and Chen-Tzion Nayot, <a href="http://www.daat.ac.il/daat/tanach/rishonim/navi-2.htm">"נביא ונבואה"</a>.  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).</fn></mekorot> | ||
<point><b>Prohibition of eating and drinking in Beit El</b> – Nili Samet<fn>See</fn> points out that in Tanakh when a prophet "eats by a king" it means that they are being being financially supported by him, and, as such, are expected to express a certain political opinion or religious agenda. As evidence, she points to the Baal prophets who were "אֹכְלֵי שֻׁלְחַן אִיזָבֶל" and to <a href="Amos7-12-15" data-aht="source">Amos 7</a> where Amaziah says to Amos, "חֹזֶה לֵךְ בְּרַח לְךָ אֶל אֶרֶץ יְהוּדָה וֶאֱכׇל שָׁם לֶחֶם וְשָׁם תִּנָּבֵא"‎.<fn>Amazia tells Amos to return to be supported in Yehuda, presumably since that is where his words would be heard and found politically acceptable.</fn> If so, the אִישׁ הָאֱלֹהִים was prohibited from eating to demonstrate that he was not for hire, but was a true prophet, expressing the message of Hashem, and not the king.<fn>Chen-Tziyon Nayot instead suggests that the prohibitions related to the Man of God's need to clarify that he was not one of the עולי רגל who had come to Beit El to celebrate the new holiday and that he did not view Beit El as a holy city.  Since eating and drinking in the "Hoy City" were a big part of pilgrimage experiences, the Man of God was prohibited from doing so.</fn></point> | <point><b>Prohibition of eating and drinking in Beit El</b> – Nili Samet<fn>See</fn> points out that in Tanakh when a prophet "eats by a king" it means that they are being being financially supported by him, and, as such, are expected to express a certain political opinion or religious agenda. As evidence, she points to the Baal prophets who were "אֹכְלֵי שֻׁלְחַן אִיזָבֶל" and to <a href="Amos7-12-15" data-aht="source">Amos 7</a> where Amaziah says to Amos, "חֹזֶה לֵךְ בְּרַח לְךָ אֶל אֶרֶץ יְהוּדָה וֶאֱכׇל שָׁם לֶחֶם וְשָׁם תִּנָּבֵא"‎.<fn>Amazia tells Amos to return to be supported in Yehuda, presumably since that is where his words would be heard and found politically acceptable.</fn> If so, the אִישׁ הָאֱלֹהִים was prohibited from eating to demonstrate that he was not for hire, but was a true prophet, expressing the message of Hashem, and not the king.<fn>Chen-Tziyon Nayot instead suggests that the prohibitions related to the Man of God's need to clarify that he was not one of the עולי רגל who had come to Beit El to celebrate the new holiday and that he did not view Beit El as a holy city.  Since eating and drinking in the "Hoy City" were a big part of pilgrimage experiences, the Man of God was prohibited from doing so.</fn></point> | ||
− | <point><b>Yerovam's Invitation</b> – Yerovam's invitation | + | <point><b>Yerovam's Invitation</b> – Yerovam's invitation was an attempt to commission the Man of God to represent his interests.</point> |
<point><b>הנביא מבית אל: True or false prophet?</b> According to these sources, the Prophet from Beit El was a true prophet, but one who had not received prophecy in a long while.<fn>Chen-Tzion Nayot suggests that this is perhaps why he is referred to as "הַנָּבִיא הַזָּקֵן".</fn>  The verse tells us that he lied to the אִישׁ הָאֱלֹהִים to teach that it was only in this specific case that he veered from the truth; normally he did not.</point> | <point><b>הנביא מבית אל: True or false prophet?</b> According to these sources, the Prophet from Beit El was a true prophet, but one who had not received prophecy in a long while.<fn>Chen-Tzion Nayot suggests that this is perhaps why he is referred to as "הַנָּבִיא הַזָּקֵן".</fn>  The verse tells us that he lied to the אִישׁ הָאֱלֹהִים to teach that it was only in this specific case that he veered from the truth; normally he did not.</point> | ||
<point><b>Why wasn't the נביא at the ceremony?</b> T. Verdiger points out that since the prophet was actually a true prophet, and knew that only Yerushalayim (and not Beit El) is the holy city, he was uncomfortable with Yerovam's religious innovations and thus hesitant to attend the dedication of the altar.</point> | <point><b>Why wasn't the נביא at the ceremony?</b> T. Verdiger points out that since the prophet was actually a true prophet, and knew that only Yerushalayim (and not Beit El) is the holy city, he was uncomfortable with Yerovam's religious innovations and thus hesitant to attend the dedication of the altar.</point> | ||
<point><b>Doubts</b> – Despite the older prophet's discomfort with Yerovam's reformation, however, he was not certain that it was illegitimate.  After all, if Yerovam had been chosen by God to establish a new monarchy, perhaps his cultic reforms were also Divinely sanctioned.  The fact that Yerushalayim was filled with idolatrous shrines only increased the prophet's confusion, making him wonder whether perhaps it was not just the Davidic dynasty, but also Yerushalayim that was being rejected.</point> | <point><b>Doubts</b> – Despite the older prophet's discomfort with Yerovam's reformation, however, he was not certain that it was illegitimate.  After all, if Yerovam had been chosen by God to establish a new monarchy, perhaps his cultic reforms were also Divinely sanctioned.  The fact that Yerushalayim was filled with idolatrous shrines only increased the prophet's confusion, making him wonder whether perhaps it was not just the Davidic dynasty, but also Yerushalayim that was being rejected.</point> | ||
− | <point><b>The invitation of the | + | <point><b>The invitation of the Prophet from Beit El</b> – It was this confusion that led the prophet to wonder how he should view the אִישׁ הָאֱלֹהִים.  Was he an emissary of Rechovam, only claiming to speak the Divine word for political gain, or was he a true prophet, declaring the reformation in Beit El problematic? Filled with uncertainty, the prophet decided to test the אִישׁ הָאֱלֹהִים, assuming that if he were willing to go against his own word, he must be a false prophet.</point> |
− | <point><b>How was the Man of God duped?</b> It is possible that the Man of God was duped because he thought that it was really only eating by the king himself that was problematic. As there was no reason that eating by a true prophet should lead people to view him as a | + | <point><b>How was the Man of God duped?</b> It is possible that the Man of God was duped because he thought that it was really only eating by the king himself that was problematic. As there was no reason that eating by a true prophet should lead people to view him as a political emissary, when the older prophet told him that he had received word from God allowing a meal, he was not suspicious.<fn>Since the original intent of the prohibition would not apply when eating with a fellow prophet, he did not think of the new directive as Hashem changing His mind.</fn></point> |
− | <point><b>Why does the נביא מבית אל get the prophecy?</b> Since the | + | <point><b>Why does the נביא מבית אל get the prophecy?</b> Since the Prophet from Beit El was a true prophet it is not odd that he should receive prophecy. Moreover, since his intentions in deceiving the Man of God were sincere, but had nonetheless produced the wrong conclusions, Hashem wanted to correct his misconception.</point> |
<point><b>Miraculous circumstances of death</b> – The fact that the אִישׁ הָאֱלֹהִים died a supernatural death in retribution for transgressing his own word proved to the nation as a whole that he was not an imposter with a political agenda, but a true messenger of God.</point> | <point><b>Miraculous circumstances of death</b> – The fact that the אִישׁ הָאֱלֹהִים died a supernatural death in retribution for transgressing his own word proved to the nation as a whole that he was not an imposter with a political agenda, but a true messenger of God.</point> | ||
− | <point><b>Harsh punishment</b> – Despite having no negative intentions, | + | <point><b>Harsh punishment</b> – Despite having no negative intentions, the אִישׁ הָאֱלֹהִים was deserving of punishment since he went against his own prophecy, as decreed in Devarim 18: "וְהָיָה הָאִישׁ אֲשֶׁר לֹא יִשְׁמַע אֶל דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ".</point> |
<point><b>חוטא נשכר?</b> Since the Prophet from Beit El was motivated solely by a desire to ascertain what was the true Word of Hashem, he was not punished for his deed, but instead turned into a tool to further spread the truth.</point> | <point><b>חוטא נשכר?</b> Since the Prophet from Beit El was motivated solely by a desire to ascertain what was the true Word of Hashem, he was not punished for his deed, but instead turned into a tool to further spread the truth.</point> | ||
<point><b>Larger message of the incident</b> – Alex Israel suggests that the uncertainty which gripped the old prophet was likely shared by the entire nation. They, too, wondered if Yerovam's Divine selection served to legitimize his actions, despite their appearing to defy Hashem's Torah. The death of the Man of God provided an answer to their dilemma.  He, too, was chosen by God, but then transgressed Hashem's word.  His punishment sent a clear message: even if your mission is Divinely mandated, when you fail to comply with Hashem's laws, you lose your Divine legitimacy.</point> | <point><b>Larger message of the incident</b> – Alex Israel suggests that the uncertainty which gripped the old prophet was likely shared by the entire nation. They, too, wondered if Yerovam's Divine selection served to legitimize his actions, despite their appearing to defy Hashem's Torah. The death of the Man of God provided an answer to their dilemma.  He, too, was chosen by God, but then transgressed Hashem's word.  His punishment sent a clear message: even if your mission is Divinely mandated, when you fail to comply with Hashem's laws, you lose your Divine legitimacy.</point> | ||
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<point><b>Prohibition against eating and drinking</b> – Abarbanel suggests that Beit El had the status of an עיר נדחת from which it is prohibited to benefit.  In addition, as it is prohibited to enter a city of idolators except to rebuke them, it was imperative that the Man of God did not stay to socialize.</point> | <point><b>Prohibition against eating and drinking</b> – Abarbanel suggests that Beit El had the status of an עיר נדחת from which it is prohibited to benefit.  In addition, as it is prohibited to enter a city of idolators except to rebuke them, it was imperative that the Man of God did not stay to socialize.</point> | ||
<point><b>Prohibition of returning via the same path</b> – This prohibition was symbolic of the fact that Beit El was to be destroyed, and all paths to it erased.<fn>He assumes that returning he way he came would mean re-entering the city.</fn></point> | <point><b>Prohibition of returning via the same path</b> – This prohibition was symbolic of the fact that Beit El was to be destroyed, and all paths to it erased.<fn>He assumes that returning he way he came would mean re-entering the city.</fn></point> | ||
− | <point><b>הנביא מבית אל: True or false prophet?</b> | + | <point><b>הנביא מבית אל: True or false prophet?</b> The prophet from Beit El was a true prophet, as he would not be granted the title "נביא" otherwise, but rather נביא הבעל or the equivalent.</point> |
− | <point><b>The invitation of the prophet from Beit El</b> – According to Abarbanel, the prophet from Beit El had no evil intentions when he invited the אִישׁ הָאֱלֹהִים to his home, and simply wanted to provide him with a meal | + | <point><b>The invitation of the prophet from Beit El</b> – According to Abarbanel, the prophet from Beit El had no evil intentions when he invited the אִישׁ הָאֱלֹהִים to his home, and simply wanted to provide him with a meal  to sustain him on the way back to Yehuda.  The prophet had not realized that the Man of God was truly Divinely prohibited from eating in the city and assumed that he had simply fabricated an excuse which would allow him to refuse the king.</point> |
<point><b>Can a true prophet lie?</b> Abarbanel suggests that the prophet did not think of himself as lying by giving his invitation in the name of Hashem, since he was simply doing what he thought the Man of God had done when refusing the original invitation.<fn>See above point.</fn> One might, nonetheless, question from the laws of <a href="Devarim18-19-22" data-aht="source">Devarim 18</a> whether any prophet is allowed to claim Divine authority for his speech when he has none.<fn>See <a href="Invoking Hashem's Name Without Explicit Divine Sanction" data-aht="page">Invoking Hashem's Name Without Explicit Divine Sanction</a> for further discussion.</fn></point> | <point><b>Can a true prophet lie?</b> Abarbanel suggests that the prophet did not think of himself as lying by giving his invitation in the name of Hashem, since he was simply doing what he thought the Man of God had done when refusing the original invitation.<fn>See above point.</fn> One might, nonetheless, question from the laws of <a href="Devarim18-19-22" data-aht="source">Devarim 18</a> whether any prophet is allowed to claim Divine authority for his speech when he has none.<fn>See <a href="Invoking Hashem's Name Without Explicit Divine Sanction" data-aht="page">Invoking Hashem's Name Without Explicit Divine Sanction</a> for further discussion.</fn></point> | ||
− | <point><b>How was the Man of God duped?</b> Since the older prophet claimed that he, too, was a true prophet, and hinted that he had even received the same prophecy that the Man of God had shared in Beit El (גַּם אֲנִי נָבִיא כָּמוֹךָ),<fn>Abarbanel suggests that the word "כָּמוֹךָ" implies that he had received the same prophecy.</fn> the אִישׁ הָאֱלֹהִים thought he could trust him.  Moreover, the older prophet suggested that the original prohibition only applied to eating with idolators, not with true prophets.  He thus removed from the אִישׁ הָאֱלֹהִים any | + | <point><b>How was the Man of God duped?</b> Since the older prophet claimed that he, too, was a true prophet, and hinted that he had even received the same prophecy that the Man of God had shared in Beit El (גַּם אֲנִי נָבִיא כָּמוֹךָ),<fn>Abarbanel suggests that the word "כָּמוֹךָ" implies that he had received the same prophecy.</fn> the אִישׁ הָאֱלֹהִים thought he could trust him.  Moreover, the older prophet suggested that the original prohibition only applied to eating with idolators, not with true prophets.  He thus removed from the אִישׁ הָאֱלֹהִים any concerns that acquiescing would be defying the word of God.</point> |
<point><b>Harsh punishment</b> – Since the punishment for transgressing the word of God is death, the אִישׁ הָאֱלֹהִים received his appropriate due. Though he did not act intentionally, he still should have thought to question the prophet further before agreeing to disregard his own prophecy.<fn>See <multilink><a href="RYosefBekhorShorDevarim18-19" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorDevarim18-19" data-aht="source">Devarim 18:19</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> on Devarim 18.</fn></point> | <point><b>Harsh punishment</b> – Since the punishment for transgressing the word of God is death, the אִישׁ הָאֱלֹהִים received his appropriate due. Though he did not act intentionally, he still should have thought to question the prophet further before agreeing to disregard his own prophecy.<fn>See <multilink><a href="RYosefBekhorShorDevarim18-19" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorDevarim18-19" data-aht="source">Devarim 18:19</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> on Devarim 18.</fn></point> | ||
<point><b>חוטא נשכר</b> – The fact that the Prophet from Beit El is not punished and is even rewarded by having his bones saved is one of the motivating factors leading Abarbanel to defend him and suggest that his intentions were altruistic.</point> | <point><b>חוטא נשכר</b> – The fact that the Prophet from Beit El is not punished and is even rewarded by having his bones saved is one of the motivating factors leading Abarbanel to defend him and suggest that his intentions were altruistic.</point> | ||
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<category name="Selfishness"> | <category name="Selfishness"> | ||
Personal Gain | Personal Gain | ||
− | <p>The prophet from Beit El was looking after his personal interests, and doing what he thought would be best for his prophetic business. The variations of this approach differ both in their evaluation of the Man of God and | + | <p>The prophet from Beit El was looking after his personal interests, and doing what he thought would be best for his prophetic business. The variations of this approach differ both in their evaluation of the Man of God and regarding the immediate motives of the Prophet from Beit El:</p> |
<opinion>Defame the Man of God | <opinion>Defame the Man of God | ||
− | <p>The | + | <p>The Prophet from Beit El viewed the Man of God as competition, leading him to try and de-legitimize him in the eyes of the king.</p> |
<mekorot><multilink><a href="JosephusAntiquitiesoftheJews88-5" data-aht="source">Josephus</a><a href="JosephusAntiquitiesoftheJews88-5" data-aht="source">8 8:5</a><a href="JosephusAntiquitiesoftheJews89-1" data-aht="source">8 9:1</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink></mekorot> | <mekorot><multilink><a href="JosephusAntiquitiesoftheJews88-5" data-aht="source">Josephus</a><a href="JosephusAntiquitiesoftheJews88-5" data-aht="source">8 8:5</a><a href="JosephusAntiquitiesoftheJews89-1" data-aht="source">8 9:1</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink></mekorot> | ||
− | <point><b>Yerovam's Invitation</b> – After the withering of his hand, the king believed the words of the Man of God to be Divine and true.  Thus when | + | <point><b>Yerovam's Invitation</b> – After the withering of his hand, the king believed the words of the Man of God to be Divine and true.  Thus, when his enfeebled hand was restored, he invited him home to express his gratitude.</point> |
− | <point><b>The prohibitions</b> – Josephus does not address the question but would likely suggest that eating and drinking was prohibited lest the actions appear to sanction the idolatrous practices of the city.</point> | + | <point><b>The prohibitions against eating and drinking</b> – Josephus does not address the question but would likely suggest that eating and drinking was prohibited lest the actions appear to sanction the idolatrous practices of the city.</point> |
− | <point><b>הנביא מבית אל – True or false prophet?</b> The Prophet from Beit El was a false prophet who was trying curry favor with the king.</point> | + | <point><b>הנביא מבית אל – True or false prophet?</b> The Prophet from Beit El was a false prophet who was trying to curry favor with the king.</point> |
<point><b>The invitation from the prophet from Beit El</b> – After hearing of the miracles performed by the Man of God and how he both paralyzed and cured the king's hand, the older prophet feared for his job, concerned lest the new prophet gain a better standing with the king than himself. As such, he hoped to trick the אִישׁ הָאֱלֹהִים into sinning and transgressing his own words to prove to the king that he was not trustworthy.</point> | <point><b>The invitation from the prophet from Beit El</b> – After hearing of the miracles performed by the Man of God and how he both paralyzed and cured the king's hand, the older prophet feared for his job, concerned lest the new prophet gain a better standing with the king than himself. As such, he hoped to trick the אִישׁ הָאֱלֹהִים into sinning and transgressing his own words to prove to the king that he was not trustworthy.</point> | ||
<point><b>How was the Man of God duped?</b> Josephus presents the Man of God as being gullible, but having had no intention of transgressing his prophecy. In his innocence, he truly believed that the Prophet from Beit El had received an alternative prophecy which overturned the original one.</point> | <point><b>How was the Man of God duped?</b> Josephus presents the Man of God as being gullible, but having had no intention of transgressing his prophecy. In his innocence, he truly believed that the Prophet from Beit El had received an alternative prophecy which overturned the original one.</point> | ||
<point><b>Prophecy foretelling the Man of God's punishment</b> – According to Josephus, the "נָּבִיא אֲשֶׁר הֱשִׁיבוֹ" who receives the prophecy is the Man of God himself.<fn>The phrase, הַנָּבִיא אֲשֶׁר הֱשִׁיבוֹ, means the prophet who had been returned.</fn>  [The false prophet does not deserve to receive the word of Hashem.]</point> | <point><b>Prophecy foretelling the Man of God's punishment</b> – According to Josephus, the "נָּבִיא אֲשֶׁר הֱשִׁיבוֹ" who receives the prophecy is the Man of God himself.<fn>The phrase, הַנָּבִיא אֲשֶׁר הֱשִׁיבוֹ, means the prophet who had been returned.</fn>  [The false prophet does not deserve to receive the word of Hashem.]</point> | ||
<point><b>Shared burial</b> – Josephus presents the older prophet as being joyful in the Man of God's downfall<fn>After all, this was exactly what he had planned.</fn> and continuing to act in his own best interest after his death. He claims that the false prophet is motivated to save and bury the corpse of the אִישׁ הָאֱלֹהִים only so that he can save his own bones later.</point> | <point><b>Shared burial</b> – Josephus presents the older prophet as being joyful in the Man of God's downfall<fn>After all, this was exactly what he had planned.</fn> and continuing to act in his own best interest after his death. He claims that the false prophet is motivated to save and bury the corpse of the אִישׁ הָאֱלֹהִים only so that he can save his own bones later.</point> | ||
− | <point><b>"אַחַר הַדָּבָר הַזֶּה לֹא שָׁב יָרׇבְעָם מִדַּרְכּוֹ הָרָעָה"</b> – Josephus places the blame for Yerovam's continued disobedience on the Prophet from Beit El. He suggests that despite the king's original belief in the Divinity of the Man of God, he was swayed when the Prophet | + | <point><b>"אַחַר הַדָּבָר הַזֶּה לֹא שָׁב יָרׇבְעָם מִדַּרְכּוֹ הָרָעָה"</b> – Josephus places the blame for Yerovam's continued disobedience totally on the Prophet from Beit El. He suggests that despite the king's original belief in the Divinity of the Man of God, he was swayed to change his mind when the Prophet from Beit El tried to prove him a fraud.  The prophet explained away all of the Man of God's wonders, suggesting taht they were coincidences rather than miracles.<fn>He suggested that his hand had become enfeebled due to overexercising it during the dedication of the altar. On resting, it returned to normal. Similalry the altar, being new, had broken under the weight of the many sacrifices.</fn> Moreover, he told the king of the Man of God's death, implying that it was proof that he had no prophetic standing.</point> |
+ | <point><b>Purpose of story</b> – According to this approach the purpose of the story might be to explain why Yerovam did not repent of his ways.</point> | ||
</opinion> | </opinion> | ||
<opinion>Co-opt the Man of God | <opinion>Co-opt the Man of God | ||
<p>The Prophet from Beit El saw in the Man of God a potential partner who might join him in his false prophesying.</p> | <p>The Prophet from Beit El saw in the Man of God a potential partner who might join him in his false prophesying.</p> | ||
<mekorot>modern scholars<fn></fn></mekorot> | <mekorot>modern scholars<fn></fn></mekorot> | ||
− | <point><b>Yerovam's Invitation</b> – Yerovam's invitation and offer of a present was an attempt to commission the Man of God from Yehuda to work for him and thereby give a Southern seal of approval to his idolatrous practices | + | <point><b>Yerovam's Invitation</b> – Yerovam's invitation and offer of a present was an attempt to commission the Man of God from Yehuda to work for him and thereby give a Southern seal of approval to his idolatrous practices.</point> |
− | <point><b>Prohibitions of eating and drinking</b> – Since eating and drinking by a king indicated being supported by him, the prophet was commanded upfront not to eat in Beit El, lest he be viewed as a puppet of the king rather than a true prophet.</point> | + | <point><b>Prohibitions of eating and drinking</b> – Since eating and drinking by a king indicated being supported by him, the prophet was commanded upfront not to eat in Beit El, lest he be viewed as a puppet of the king rather than a true prophet.<fn>See the opinion of N. Samet above.</fn></point> |
− | <point><b>"אִם תִּתֶּן לִי אֶת חֲצִי בֵיתֶךָ לֹא אָבֹא עִמָּךְ"</b> – P. Reis suggests that the Man of God's apparent refusal of the king's offer is actually not a refusal at all, but a setting of the price for which he would be willing to defect to Beit El and defy God. Though his opening offer (half the kingdom) is couched in the negative (לֹא אָבֹא עִמָּךְ), such feigned reluctance is simply the standard manner in which business deals were negotiated in Biblical times.<fn>Reis points to the negotiations between Efron and Avraham as another example of similar "no means yes" bargaining. Efron begins by offering the plot as a gift, though both sides are fully aware that eventually money will pass hands. Other examples of feigned reluctance in business deals include the interaction between Aravna and David in <a href="ShemuelII24-21-25" data-aht="source">Shemuel II 24</a>, and Bilaam's responses to Balak in <a href="Bemidbar22-16-22" data-aht="source">Bemidbar 22</a>. Reis suggests that the latter is very similar to our story as Bilaam states, "אִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת פִּי י"י" even though he, apparently, had every intention of doing so.</fn></point> | + | <point><b>"אִם תִּתֶּן לִי אֶת חֲצִי בֵיתֶךָ לֹא אָבֹא עִמָּךְ"</b> – P. Reis suggests that the Man of God's apparent refusal of the king's offer is actually not a refusal at all, but a setting of the price for which he would be willing to defect to Beit El and defy God. Though his opening offer (half the kingdom) is couched in the negative (לֹא אָבֹא עִמָּךְ), such feigned reluctance is simply the standard manner in which business deals were negotiated in Biblical times.<fn>Reis points to the negotiations between Efron and Avraham as another example of similar "no-means-yes" bargaining. Efron begins by offering the plot as a gift, though both sides are fully aware that eventually money will pass hands. Other examples of feigned reluctance in business deals include the interaction between Aravna and David in <a href="ShemuelII24-21-25" data-aht="source">Shemuel II 24</a>, and Bilaam's responses to Balak in <a href="Bemidbar22-16-22" data-aht="source">Bemidbar 22</a>. Reis suggests that the latter is very similar to our story as Bilaam states, "אִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת פִּי י"י" even though he, apparently, had every intention of doing so.</fn></point> |
− | <point><b>נביא שסרח</b> – According to this approach, it is possible that an originally true prophet | + | <point><b>נביא שסרח</b> – According to this approach, it is possible that an originally true prophet can veer off the correct path and sin.  Such a position begs the question of why God would choose such a messenger, especially in a case such as this, where the prophet is willing to sin so soon after being commissioned by Hashem. Moreover, if prophets can turn so easily, how is anyone to know when to trust a prophet?</point> |
− | <point><b>הנביא מבית אל – | + | <point><b>הנביא מבית אל – True or false prophet?</b> The Prophet from Beit El was a false prophet, though not necessarily in the employ of Yerovam. [As such, he might not have felt compelled to attend the dedication of the altar, even if he had no issue with it.].</point> |
<point><b>The invitation from the prophet from Beit El</b> – The false prophet thought that having the אִישׁ הָאֱלֹהִים as a professional partner would be good for his business.  The Man of God's public demonstration of his powers had been quite impressive and was likely to attract customers.  Thus, when he learned that the Man of God was willing to be "bought",<fn>Reis assumes that the false prophet correctly read between the lines of the interaction between the king and Man of God, recognizing his refusal to "eat and drink" as really being a counter-offer and willingness to defect to Beit El.</fn> he invited him home, hoping to cajole him into joining his prophetic business in Beit El.</point> | <point><b>The invitation from the prophet from Beit El</b> – The false prophet thought that having the אִישׁ הָאֱלֹהִים as a professional partner would be good for his business.  The Man of God's public demonstration of his powers had been quite impressive and was likely to attract customers.  Thus, when he learned that the Man of God was willing to be "bought",<fn>Reis assumes that the false prophet correctly read between the lines of the interaction between the king and Man of God, recognizing his refusal to "eat and drink" as really being a counter-offer and willingness to defect to Beit El.</fn> he invited him home, hoping to cajole him into joining his prophetic business in Beit El.</point> | ||
− | <point><b>How was the Man of God duped?</b> According to Reis, the Man of God had been tempted to stay in Beit El and turn his back on God all along.<fn>Given the high taxes and uncertain political situation in Jerusalem, moving to Beit El might have seemed like a promising alternative.</fn> Thus, when the older prophet told him "אֲנִי נָבִיא כָּמוֹךָ" hinting that they are two of the same breed | + | <point><b>How was the Man of God duped?</b> According to Reis, the Man of God had been tempted to stay in Beit El and turn his back on God all along.<fn>Given the high taxes and uncertain political situation in Jerusalem, moving to Beit El might have seemed like a promising alternative.</fn> Thus, when the older prophet told him "אֲנִי נָבִיא כָּמוֹךָ" hinting that they are two of the same breed (prophets with their eyes on material advantage rather than on God's will) he did not need much convincing.  According to this reading, however, it is not clear why the false prophet felt the need to pretend that he had received a Divine prophecy overturning the previous one; after all, his working assumption was that both prophets were willing to dismiss God's word regardless.</point> |
− | <point><b>Harsh | + | <point><b>Harsh punishment</b> – According to Reis, the Man of God's punishment is not overly harsh as he had not accidentally transgressed Hashem's word, but knowingly defied God.  Moreover, he had being willing to join Beit El in its apostasy.<fn>She points out that Hashem only explicitly refers to his "eating and drinking in Beit El" because man is always punished more for his actions than his thoughts. Though he might have been motivated by avarice, and might have thought to promote idolatry, he had not yet actively done so</fn></point> |
<point><b>Change of heart</b> – Reis suggests that after the Divine declaration that the Man of God was to be punished for his transgression, the old Prophet from Beit El had a change of heart.  His contrition is demonstrated by his saddling of a donkey for the Man of God,  braving the lion to recovering the corpse, bringing the body to burial, and eulogizing of the prophet.  Most telling, though, is his endorsing of the Man of God's original prophecy against Beit El, as he declares, "כִּי הָיֹה יִהְיֶה הַדָּבָר אֲשֶׁר קָרָא בִּדְבַר י"י עַל הַמִּזְבֵּחַ אֲשֶׁר בְּבֵית אֵל וְעַל כׇּל בָּתֵּי הַבָּמוֹת אֲשֶׁר בְּעָרֵי שֹׁמְרוֹן".</point> | <point><b>Change of heart</b> – Reis suggests that after the Divine declaration that the Man of God was to be punished for his transgression, the old Prophet from Beit El had a change of heart.  His contrition is demonstrated by his saddling of a donkey for the Man of God,  braving the lion to recovering the corpse, bringing the body to burial, and eulogizing of the prophet.  Most telling, though, is his endorsing of the Man of God's original prophecy against Beit El, as he declares, "כִּי הָיֹה יִהְיֶה הַדָּבָר אֲשֶׁר קָרָא בִּדְבַר י"י עַל הַמִּזְבֵּחַ אֲשֶׁר בְּבֵית אֵל וְעַל כׇּל בָּתֵּי הַבָּמוֹת אֲשֶׁר בְּעָרֵי שֹׁמְרוֹן".</point> | ||
<point><b>חוטא נשכר</b> – Reis suggests that it is the repentance of the old prophet which merits his bones to be saved, and even goes as far as to suggest that it is only in his merit that the Man of God's bones are saved as well. This, however, directly contradicts the text which states, "וַיְמַלְּטוּ עַצְמוֹתָיו אֵת עַצְמוֹת הַנָּבִיא אֲשֶׁר בָּא מִשֹּׁמְרוֹן".</point> | <point><b>חוטא נשכר</b> – Reis suggests that it is the repentance of the old prophet which merits his bones to be saved, and even goes as far as to suggest that it is only in his merit that the Man of God's bones are saved as well. This, however, directly contradicts the text which states, "וַיְמַלְּטוּ עַצְמוֹתָיו אֵת עַצְמוֹת הַנָּבִיא אֲשֶׁר בָּא מִשֹּׁמְרוֹן".</point> |
Version as of 11:53, 13 December 2017
The Prophet from Beit El
Exegetical Approaches
Political Agenda
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.
- Reaffirm status of Beit El – According to R. Samet, after the אִישׁ הָאֱלֹהִים cast doubt on the legitimacy of the new worship during the dedication ceremony, the Prophet from Beit El realized he needed to reaffirm his prophetic position and thereby restore Beit El's religious status. By getting the אִישׁ הָאֱלֹהִים to accept his word, he could assert himself as the more senior prophet, and prove that his stance towards the new worship was the correct one.
- Reverse the prophetic sign and its content – Prof. Simon, in contrast, assumes that the fate of the new religious system was less troubling to the old prophet than the prophecy regarding the burial plots, and it was mainly this which he wanted to prevent coming to fruition. He suggests that the act of undoing a prophetic sign11 was believed to actively affect the word of God that lay behind the sign.12 Thus, the prophet believed that if he could reverse the decrees against eating he could also undo the prophecy which they symbolized.
- Corrective – It was imperative for the Prophet from Beit El to get the prophecy so that after the אִישׁ הָאֱלֹהִים died, he could confirm to the city that this happened by the word of Hashem for his transgression.18 In so doing, he was able to reverse some of the damage done by his deception of the אִישׁ הָאֱלֹהִים.
- Test – R. Samet adds that the prophecy was also a test to the false prophet. Would he change in the aftermath of hearing the word of God, recognize the truth of the original prophecy, and help spread it, or would he remain mired in his old ways?
Religious Motives
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.
Act of Altruism
The prophet's motives were misguided, but altruistic. He simply wanted to prevent the Man of God from going home hungry.
Personal Gain
The prophet from Beit El was looking after his personal interests, and doing what he thought would be best for his prophetic business. The variations of this approach differ both in their evaluation of the Man of God and regarding the immediate motives of the Prophet from Beit El:
Defame the Man of God
The Prophet from Beit El viewed the Man of God as competition, leading him to try and de-legitimize him in the eyes of the king.
Co-opt the Man of God
The Prophet from Beit El saw in the Man of God a potential partner who might join him in his false prophesying.