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: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,

Eliayhu's flight and request to die – Malbim maintains that Eliyahu's flight was prompted not just by his fear of Izevel, but by his sense of failure, in that he was not able to bring the nation to a lasting recognition of Hashem and rejection of idolatry.  R. Samet goes further to suggest that his desire to die is an expression of this same despair.⁸

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 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)