Melakhim B 2: In a Whirlwind
SEFER MELAKHIM BET: THE SECOND BOOK OF KINGS
By Rav
*********************************************************
This weeks shiurim are dedicated by Leonard Balanson
in memory of Rose Balanson zl
*********************************************************
Shiur #02:
CHAPTER 2 IN A WHIRLWIND
In this chapter, Eliyahu, the prophet of fire, ascends to heaven in fire. This
is a scene which is as breathtaking as it is enigmatic:
A fiery chariot with fiery horses suddenly appeared
and Eliyahu went up to
heaven in a whirlwind. (2:11)
This awesome image
constitutes the dominant centerpiece of the chapter. Eliyahu has been surrounded
by miracles in virtually every instance that we have encountered him. His
dazzling departure from this world is no exception. And yet the narrative that
precedes and follows this key moment will occupy most of our attention.
The chapter builds the anticipation to this event in a delicate weave of
transparency and concealment, as glimpses of information are exposed but for a
brief moment and then hidden. The opening verse announces Eliyahu's impending
departure: "And it came to pass when the Lord took Eliyahu up to heaven in the
whirlwind
" (2:1). At first glance, this information seems to diminish the sense
of drama. However, this foreknowledge only intensifies our suspense as we
tensely accompany Eliyahu on his meandering journey through Gilgal, Beit El and
Yericho, which delays the designated moment. At each location, the same exchange
ensues:
The disciples of the prophets at Beit-El came out to Elisha and asked, Do you
know that the Lord is going to take
your master from you today? Yes, I know, Elisha replied, but do not speak of
it. (v.3)
The disciples of
the prophets know that Eliyahu is to be "taken," yet they dare not speak of it
to Eliyahu. Elisha knows it as well, and as we shall see, so does Eliyahu. Everyone
is waiting for the auspicious moment, and yet no one is willing to mention the
unthinkable that Eliyahu is about to die.
Later, as Eliyahu and Elisha advance towards the Jordan River, and cross it by
means of a miracle, they are observed by fifty of their followers "from a
distance" (v.7). A momentous event is about to transpire, the anticipation is
palpable, but it may be observed only from afar. They dare not approach the two
great prophets who walk in the distance.
And at this point Eliyahu turns to Elisha and asks: "What can I do for you
before I am taken from you?" (v.9). This is the first time that Eliyahu
acknowledges what is about to come, but even then, it is an oblique, almost
secondary reference. And when the "whirlwind" arrives, it also appears
unannounced, unexpectedly, in mid-conversation: "And they kept on walking and
talking, while a fiery chariot with fiery horses separated one from the other"
(v.11).
The key event is cryptic. Did Eliyahu ascend in "a storm" or in fire? The fifty
prophets see but they don't see everything, as they persist in a three-day
search for Eliyahu. They don't comprehend that he is gone permanently.
This is the mysterious tone, the sense of things known and anticipated but
unacknowledged and, ultimately, incomprehensible.
STUDENTS
However, in order to dig deeper into the narrative, we need to take a deeper
look at Eliyahu's travels on his way to the
Eliyahu's trek begins as he is accompanied by Elisha in Gilgal.[1]
His route is divinely prescribed: "God has sent me to Beit-El
God has sent me
to Yericho
God has sent me to the
Eliyahu's passage through these cities, at God's command, is meant as a gesture
of farewell to the apprentice prophets. As we know from the narratives about
Shmuel (I Shmuel 19) and Elisha (II Melakhim 4), the prophet of the generation is
regarded as the teacher of the apprentice prophets of his generation. While
Eliyahu does not seem to have served as the head of a group of apprentice
prophets, as Shmuel and Elisha did (perhaps because he was not based in one
place), all the "sons of the prophets" of the generation are considered his
disciples, and he must therefore take leave of them before he is taken from
them.
This whole situation is intriguing, as we have become accustomed to seeing
Eliyahu as a solitary figure.[3]
Eliyahu knows of other prophets but insists on depicting himself as "alone,"[4]
and is never found in the company of a prophetic community. Suddenly, Eliyahu is
surrounded by followers who are deeply anxious at the thought of his imminent
passing and who desperately search for him for three days. Why is this encounter
critical for Eliyahu's final day on earth? Why do we need to hear about
Eliyahu's supporters in this story? What does it add?
The same is true regarding Elisha. Since the day Eliyahu met Elisha, initiating
him into the world of prophecy,[5]
we lack any information regarding Elisha's apprenticeship. Our story assumes
Elisha's status as Eliyahu's leading student and that Eliyahu is widely known as
Elisha's "master."[6]
And yet our chapter narrates an awkward
situation in which Eliyahu seeks to defer and distance Elisha time after time:
Eliyahu said to Elisha:
Please stay here, for God has sent me to Beit-El.
And Elisha said: As God lives, and your soul lives, I will not leave you.
So they went down to Beit-El.
Eliyahu said to him:
Elisha! Please stay here, for God has sent me to Yericho.
And he said: As God lives, and your soul lives, I will not leave you.
So they came to Yericho.
Eliyahu said:
Please, stay here, for God has sent me to the
And he said: As God lives, and your soul lives, I will not leave you.
So they went together. (2:2, 4, 6)
What is the nature of this recursive interaction? Does Eliyahu wish for Elisha
to accompany him? If so, why does he try to avoid him? And if he wishes to
remain alone, why does he repeatedly capitulate?
Let us look at one more scene that is difficult to comprehend. It is the final
conversation between Elisha and Eliyahu, as they cross the
And it came to pass, when they crossed, that Eliyahu said to Elisha: Ask what I
may do for you, before I am taken from you. And Elisha said: Let a double
portion of your spirit be upon me. And he said: You have asked a hard thing;
nevertheless, if you see me when I am taken from you, it shall be so, but if
not, it shall not be so." (2:9-10)
This is a strange dialogue. What is Elisha asking, and what is the reply? Some
commentaries propose that Elisha is requesting to receive a double dose of
Eliyahu's power. The Metzudat David comments:
Let the spirit of prophecy rest upon me at twice the level that it rested upon
you.
Hence, Rashi explains Eliyahu's question:
You have asked a hard thing: How can I grant you more than I have myself?
Read this way, we wonder at the audacity of Elisha's request. How could he, the
student, possibly exceed his master? Is Eliyahu's formidable miracle-making
insufficient? Why does he need double Eliyahu's power?
In contrast, the Radak and the Ralbag
offer a different perspective:
It means to say
I should be bestowed a double portion of that which you have
bestowed upon each of the other prophets. This is the same word usage as: "He must acknowledge the son
as
the firstborn by giving him a double share of all he has" (Devarim
21:17).
The Ralbag uses the phrase "pi shenayim" to establish a link between
Elisha's request and the inheritance law of the firstborn. The firstborn
receives double the inheritance of his brothers, but not double his father's
wealth! Similarly, what Elisha is requesting here is an elevated status, a
clearly evident superiority over his fellow prophets. The issue
concerning Elisha is that of leadership: Who will be the "firstborn" amongst the
community of prophets? Who will be the successor to Eliyahu? Elisha is concerned
that his prophecy be of sufficient quality and intensity, his miracles powerful
enough to secure his status as the leading prophet. What does Eliyahu answer
him? Obviously Eliyahu cannot grant the gift of prophecy;[7]
God does that. But, Eliyahu gives him a sign. He says: If you see me go up to
heaven, then it will serve as proof that you have indeed achieved an exceptional
standard of prophecy. If you possess the prophetic abilities to witness the
moment at which I am taken to heaven to see God's merkava His chariot
and horses then indeed your prophecy is of the finest grade.
It would seem evident that whatever Elisha sees, the fifty benei ha-neviim
do not see. Elisha sees the horses and chariots. We can identify this from
Elisha's response:
My father, my father!
Even though the chariots and horsemen in Elisha's exclamation seem to refer
allegorically to Eliyahu, the choice of metaphor seems to have been inspired by
the vision he saw.[8]
In contrast, the fifty apprentice prophets simply see Eliyahu disappear. They
suggest that "the spirit (literally, wind) of God has carried him off and cast
him upon some mountain or into some valley." Possibly they saw Eliyahu soaring
upwards, but without a fiery divine chariot.[9]
They think that Eliyahu is still alive somewhere; Elisha, who saw it all, knows
that he is gone for good.
But if we may return to our original point, Elisha's concern here is to be
granted prime status amongst his fellow prophets.
STRUCTURE AND MEANING
Let us turn to the structure of the chapter as a whole. If we organize the
narrative on a geographical basis, we unveil a striking symmetrical pattern with
Eliyahu's fiery
ascent at its epicenter:
Gilgal (v. 1-2)
Beit El (v. 3-4)
Yericho (v. 5-6)
the
The east bank of the
the
Yericho (v. 18-22)
Beit El
(v. 23-24)
Har Ha-Carmel (v. 25)
What message does this chiastic structure convey? The symmetry creates a mirror
image of sorts, but note that there is a shift in the key personality; the first
half tells Eliyahu's story, while the second half is focused upon Elisha. In
fact, Elisha is retracing Eliyahu's steps. A further clue might lie with the
final stop: Har Ha-Carmel. Obviously, this is the site of Eliyahu's piece de
resistance, the "duel" against the prophets of Baal (I Melakhim
19). If Elisha returns, stage by stage, in the footsteps of Eliyahu, he is in
some manner adopting Eliyahu's persona and status. In other words, as much as
this chapter charts Eliyahu's final ascent, it also narrates the account of
Elisha's inauguration, describing the process whereby Elisha assumes Eliyahu's
position and becomes the national prophet. However, we should add that, as in
the chiastic structure, Elisha's newfound status as leading prophet is achieved
precisely because he reflects Eliyahu, because he acts in his image. Note how
when Elisha crosses the
The spirit of Elijah rests upon Elisha! And they came to meet him, and bowed
down to the ground before him. (2:15)
It is Elisha's ability to reproduce Eliyahu's miracle of splitting the
REFUSAL AND
PERSISTENCE
We have seen that Elisha replaces Eliyahu in the second half of this chapter,
but in truth the entire chapter is concerned with the process of Elisha's rise
to greatness and his transition from student to leader. It begins in the opening
verse:
"And it came to pass when the Lord took Eliyahu up to heaven in the whirlwind"
(2:1). In other words, while "the Lord took Eliyahu up to heaven," something
else important is happening, another narrative is being communicated. Elisha's
initial status is reflected by the presence of the trainee prophets, the
benei ha-neviim, who dare not approach Eliyahu, but nonetheless feel they
can communicate with Elisha. This dichotomy reflects ambivalence, a lack of
clarity regarding Elisha's status.
This is also reflected in their language. They say to Elisha: "Do you know that
today God will remove your master from above your head?" (2:3). On the other
hand, Eliyahu is taken from above Elisha's head, indicating elevated status, a
stature which is above that of other prophets, and indeed, above Elishas
stature as well. But on the other hand, Eliyahu is referred to as "your
master," indicating Elishas preeminent place as a student of Eliyahu; he is
above Elisha's head and not theirs!
As we progress through the chapter, Eliyahu repeatedly deflects Elisha,
encouraging Elisha to leave him. Why did he act this way? Rashi suggests that
Eliyahu wished to depart this world alone, "out of humility." However, Daat
Mikra suggests:
He sought to test whether he would remain steadfast to him until the very last
moment. Eliyahu tested him twice and three times, and Elisha passed the test.
Elisha's stubborn dedication to his master, his repeated refusal to abandon
Eliyahu, articulated in an oath (for God's sake, and for Eliyahu's sake),
convinces Eliyahu to acquiesce. Eliyahu rejects Elisha three times, but after
Elishas third insistent response, they "walk together," reflecting a powerful
togetherness.[11]
In an exchange reminiscent of Naomi and Ruth,[12]
in which a similar exchange transpires (on the same roads connecting
"MY FATHER!"
This persistence on Elisha's part can be seen in two possible ways. The Talmud (Berakhot
7a) views Elisha as a paradigm of shimush talmidei chakhamim, of lending
practical assistance to Eliyahu:
R. Yochanan further said in the name of
In this teaching,
the student imbibes the wisdom of his master more by personal dedication and
service than by direct instruction. It is the personal example, the small
moments, the everyday conversations, and the incidental observations that shape
the student, rather than rousing speeches and public lectures. This devotion is the
chief factor in Elisha's apprenticeship of Eliyahu.
However, their relationship is expressed in higher terms than this. As Eliyahu
ascends heavenwards, Elisha exclaims: "My father, my father!" (2:12). Elisha
perceives Eliyahu as a parent. This brings to mind Elisha's original encounter
with Eliyahu, when he said, "Let me kiss my mother and father and I will [then]
follow you" (I Melakhim 19:20). As he began his association with Eliyahu,
he bade an emotional farewell to his parents. But now after his formative
apprenticeship, possibly years later, Eliyahu has become a spiritual parent to
Elisha. Rabbinic literature is familiar with the notion of a Rabbi adopting a
parental role: "For his father brought him into this world, but his Rabbi who
taught him wisdom brings him to the world to come" (Mishna Bava Metzia
2:11). Nevertheless, when the Rabbis seek a source for the tradition that a
student tears his clothes for his Rabbi just like a child does for a parent,
they turn specifically to Elisha.[13]
An alternative understanding of the discussion between Eliyahu and Elisha is
that it reflects their personal differences. Eliyahu, as we have said, is a
solitary figure. We could reasonably have predicted that he would have preferred
to ascend to heaven in a sublime state of solitude, in spiritual isolation. Yet
Elisha is very different. In the scene mentioned above, when Elisha kisses his
parents, he doesn't merely say goodbye to them as he had said he would.
He turned back from [Eliyahu] and took a yoke of oxen and slaughtered [them]
and gave it to the people, and they ate; then he arose and followed Eliyahu and
became his assistant. (19:2022)
As he is becoming a prophet, Elisha makes a feast for his entire village.[14]
He sees no contradiction between engagement with God and involvement with
society. Elisha, as we shall see, is always surrounded by other people and is
deeply sensitive to the needs of others. Eliyahu is a lone spiritual figure.
Elisha, however, is highly uncomfortable with the thought of Eliyahu being
alone. Elisha then is expressing his priorities and emphasis. However, at the
end of the day, by accepting Elisha's company, Eliyahu also accepts that his
successor will prophesy despite his difference in temperament.
NEXT WEEK
Next week, we shall complete our discussion of the chapter by addressing its
last two scenes and also the question of Eliyahu's death and why he is
frequently traditionally depicted as an ever-present figure who transcends death
and can readily visit this world.
[1]
It is probable that this is Elisha's hometown. See II Melakhim 4:38, where in Gilgal the "benei
ha-neviim sit before him." The phrase "return to Gilgal" is reminiscent of
Shmuel, about whom we read, "And when he would return to Ramah, for his home
was there (I Shmuel
7:17) (Elchanan Samet, Pirkei Eliyahu, pp. 495-7).
In the context of this chapter, the location of this town Gilgal presents
certain problems. The Gilgal which features in the book of Yehoshua is in
the
[2]
Rambam, Hilkhot Yesodei Ha-Torah 7:5.
[3]
Even though he is described as having an assistant (see 18:43, 19:3), the
assistant plays a negligible role.
[4]
In I Melakhim 18:13 he is informed about the one hundred prophets, but
later, in 19:10, 14, he talks about his status as the sole prophet.
[5]
See I Melakhim 19:16 and 19-21. God had instructed Eliyahu to anoint
Elisha ben Shafat as "a prophet instead of you." That meeting also features
Eliyahus cloak, which is thrown over Elisha with transformative effect, as he
immediately responds enthusiastically: "He ran after Eliyahu."
[6]
Clearly Elisha was Eliyahu's attendant for some time, much like Yehoshua with
Moshe see I Melakhim 19:21: "[Elisha] arose and went after Eliyahu and
became his attendant." Elisha is later identified by others as "Elisha ben
Shafat, who poured water on the hands of Eliyahu" (II Melakhim 3:11),
indicative of a protracted apprenticeship.
[7]
Eliyahu cannot prescribe the degree of Elisha's prophecy, but does he assist
Elisha in any way? Abarbanel suggests that Eliyahu deliberately left Elisha his
"aderet," his cloak or mantle: "There is no doubt that the cloak did not
fall accidentally, but it was deliberately thrown at Elisha, for it was a tool
whereby to bestow the prophetic abundance upon Elisha, and that he would wear
it. This is already indicated by the scene in which Eliyahu threw his cloak over
Elisha when he was plowing with twelve pairs of oxen (I Melakhim 19:19)."
[8]
Elisha's outburst contains two clauses, the first indicating Eliyahu as "My
father, my father!" The second phrase, "
[9]
See II Melakhim 6:17, which indicates that one's eyes need to be
specially opened in order to see chariots and horses of fire. It is not an image
that is ordinarily visible.
[10]
In a rather concrete expression of Elisha's assumption of Eliyahu's status,
Abarbanel suggests that Elisha put on Eliyahu's clothing: "Elisha tore his
original clothes and enrobed in other clothing Eliyahu's cloak for he had
been detached from his previous level and now remained at the level of Eliyahu."
[11]
The phrase "shneyhem
the two of them" features three times in as many verses and indicates unity of
purpose and identity. See v. 7, 8, 9.
[12]
Ruth 1:8-19. There, too, the story ends with the phrase, "vateilakhna
sheteyhen and the two of them walked together."
[13]
Moed Katan 26a.
[14]
See my reading of this scene:
http://vbm-torah.org/archive/melakhim/23melakhim.htm.
This website is constantly being improved. We would appreciate hearing from you. Questions and comments on the classes are welcome, as is help in tagging, categorizing, and creating brief summaries of the classes. Thank you for being part of the Torat Har Etzion community!