Eliyahu at Chorev/2

Eliyahu at Chorev

Exegetical Approaches

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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.¹  The choice serves to heighten the honor bestowed upon Eliyahu as it equates him with Moshe, the greatest of prophets.²

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.³

"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.⁴

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,"⁵ suggesting only 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 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".⁶ 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.⁷

Biblical parallels – Our story is not the only one in which Hashem reveals Himself to man as 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's revelation constituted a rebuke of Eliyahu and termination of his tenure as prophet.  This position divides regarding the reason for the rebuke: his overly harsh and accusatory attitude towards the nation, or for acting independently without Divine sanction.

Sources:Mekhilta DeRabbi Yishmael Shemot12About Mekhilta DeRabbi Yishmael Shemot, Shir HaShirim Rabbah1:6About Shir HaShirim Rabbah, Seder EliyahuZuta 8About Seder Eliyahu, RashiMelakhim I 19:9-16About R. Shelomo Yitzchaki,⁸ 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,

Eliyahu's flight and request to die – Malbim maintains that Eliyahu's flight was prompted not just by his fear of Izevel, but by his failure to bring the nation to a lasting recognition of Hashem and rejection of idolatry.⁹ His flight is an abandonment of the nation whom he has despaired of ever changing. R. Samet goes further to suggest that his desire to die is an expression of this same despair.¹⁰

"מַה לְּךָ פֹה אֵלִיָּהוּ"

• Malbim views the question as a critique of the prophet who has decided to forsake his nation.  Hashem asks why Eliyahu is in the Wilderness rather than among the people; he should be teaching and chastising them, not wandering off alone.
• R"M Alshikh adds that Hashem hints, in the word "פֹה", to the fact that in this very place, 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 the opposite, to ask for vengeance, then what are you doing here? through his question, then,, Hashem hints to Eliyahu that he should be praying on behalf of the nation, asking that they be saved not destroyed.¹¹

'"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 actually a request that Hashem punish the people. Malbim, instead, reads them as a request 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, the revelation is meant 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 salvation. Hashem thus tells Eliyahu that He is not found in the destructive forces of wind, earthquake and fire, but in the soft still voice of love and compassion.
• Alternatively, one could suggest that Hashem was teaching Eliyahu that his methods were problematic.  Change does not come as a result of dramatic or sensational events, but rather small continuous

Encouragement

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

Sources:Prof. U. Simon

¹ He points to OnkelosAbout Targum Onkelos BereshitAbout Shemuel Iwho translates "נִקְרַת הַצּוּר" as "מְעָרַת טִנָּרָא".

² 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.

³ 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.

⁴ Cf. the opinion below which presents him as accusing the nation.

⁵ He writes, "וצריך להתבונן ברוח וברעש ובאש ובקול דממה דקה".

⁶ It parallels Achashverosh's words to Esther, "מַה לָּךְ אֶסְתֵּר" which are explained in the continuation of the verse, as: "וּמַה בַּקָּשָׁתֵךְ".

⁷ Melakhim 10 explicitly describes Yehu's killing of the Baal prophets, priests and worshipers. Chazael, too, is described as fighting against the nation.  Elisha, however, is never said to have killed or even punished any idolaters.  Radak explains that since Elisha rebuked the people and they refused to listen, they were punished more severely than they would have been had they never been chastised.  As such, Elisha indirectly caused more people to be punished.  Alternatively, he suggests that the verse means that with Elisha's death, Aram and Moav began to attack the land.

⁸

⁹ Though the verse themselves do not share that the people had reverted to idolatry, Eliyahu's words later "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.

¹⁰ He compares this to Yirmeyahu's similar desire to go off to the wilderness and forsake his people who have sinned: "וְאֶעֶזְבָה אֶת עַמִּי וְאֵלְכָה מֵאִתָּם כִּי כֻלָּם מְנָאֲפִים עֲצֶרֶת בֹּגְדִים"(Yirmeyahu 9:1).

¹¹ This idea is alluded to in Seder Eliyahu Zuta as well, "עמד הקב״ה ודחפו לאליהו למקום שבקשו אבותיהם של ישראל רחמים על בניהם."