The One-God Revelation

Melachim B (Kings II) 5:15: The Prophet Elisha cures Naaman, the Goy (Gentile) Aramean general, of Tzaraat (skin disease.) Naaman proclaims, “Now I know that there is no God in all the earth except Israel.” Why did the Aramean King experience a one-God revelation when many far more amazing miracles performed by Eliyahu and Elisha failed to convince Israel?  It seems that Naaman was a, “pure,” idolator in that he believed each god had a specific power (god of rain, god of the sun, etc.) and so too each prophet of each god had only that specific power.  When Elisha cured Naaman of Tzaraat, which he thought was outside the purview of the God of Israel, it completely shattered his worldview and he was able to immediately accept his error and modify his entire way of thinking.  The Israelis of the time, however, believed that their God was quite powerful and versatile, but that on occasion it was quicker, easier, and cheaper to go to other gods for their day-to-day needs.  It was this mixture of Jewish and pagan belief that proved much harder to do teshuvah (repentance) from than pure idolatry.

 

Sacrifice of the Firstborn

This and future Tanach posts are dedicated to Refael Elisha Meir Cohen, taken from us yesterday by a brain tumor before we even had a chance to really get to know him. His neshama (soul) should have an aliyah (ascent) in the next world.

 

In Melachim B (Kings II) 3:27, as the combined forces of the Kingdoms of Israel and Yehuda (Judea) suppress the Moavi (Moabite) rebellion, Meysha King of Moav, in desperation, sacrifices and burns his son and heir apparent on the city walls.  Israel at the time didn’t disbelieve in the God of Israel, they had simply reverted to polytheism and believed him to be one of a pantheon of gods who could be called upon. So too, the Moavim were also educated in the God of Israel, were aware of the Akeidah, the binding and almost-sacrifice of Yitzchak (Isaac,) and figured that if the God of Israel demands sacrifice of the firstborn, then it should work for King Meysha too.  Ironic considering that the events of the Akeidah were specifically done to prove that the God of Israel hated the practice of firstborn sacrifice.

Serving Your Master

In Melachim B (Kings II:3), the northern Kingdom of Israel and the southern Kingdom of Judea ally themselves to put down a Moabite rebellion.  The armies become lost and are dying of thirst in the desert.  King Yoram (Joram) says, “Elisha son of Shaphat is here. He used to pour water on the hands of Eliyahu (Elijah.)”  The fact that Elisha is known not for having studied with Eliyahu but for having washed his hands is taken as a sign that there is a deeper spiritual connection forged between talmid (student) and rebbe (teacher) through actual service in the real world rather than theoretical learning or rhetorical debate.  This concept that extends to performance of the Mitzvot (commandments) generally.

The Danger of Receiving Prophecy

When it becomes known to the prophets that Eliyahu (Elijah) will be leaving the world on that day, Eliyahu’s talmid (student) Elisha follows him, despite Eliyahu’s request that everyone stay behind, and his specific concern for Elisha.  Accepting the gift of prophecy seems to be a double-edged sword, which can burn the person receiving it if he is unready, hence Eliyahu’s reticence to hand it over to Elisha, and the other prophet’s decision to remain at a safe distance as it happened.

Eliyahu Leaves Israel

Personal reflection: I’m wondering why Eliyahu (Elijah) had to leave the Land of Israel in order to ascend into the next world.  Eliyahu is seen as a parallel to Moshe (Moses,) not only in the sense that he was second in prophetic power only to Moshe, but also that in that many of the events in his life, culminating in a personal revelation at Sinai, parallel those of Moshe.  I find it interesting that he has to cross over the Jordan River before he can be taken away, much like Moshe who was buried opposite the Jordan.  It may also have something do to with the fact that, unlike Moshe, when Eliyahu was presented with the option of preventing the exile of the People of Israel from the Land of Israel, he remained silent (acquiescing) whereas Moshe always stood up for Israel.  Perhaps, as the one who gave the final stamp of approval for exile, he had to be the first one to suffer it.  It could also be that he was just going home, as he came from the Giladi mountains, across the Jordan River in the modern day Jordanian city of Jalad. If he shows up at anyone’s seder, please ask him for me.

Elisha's Double Portion

At the beginning of Sefer Melachim Bet (Kings II 2:9), as Eliyahu (Elijah) prepares to leave the world he asks his talmid (student) Elisha if he has any last requests, and Elisha asks him for a doubling of Elijah’s spirit.  It seems like an odd request, given that prophecy is not passed from one prophet to the next but from God to his selected instrument.  One interpretation is that he’s asking for the double portion of the ben habechor (the double portion that the firstborn son inherits on his parents’ passing.)  What he seems to be saying is, “For me to continue, you need to make it absolutely clear that I am your chosen successor.”  A reasonable request given the difference in methodology and attitude between the two of them, which might raise doubts.

 

The Rejection of Elisha The Prophet

Continuing Tanach studies where I left off a year ago when we had a baby and my sleep-work-tanach cycle was disrupted…

 

Melachim 2:23; Elisha has replaced Eliyahu (Elijah) as the head prophet.  He is accepted in Yericho (Jericho,) in the Kingdom of Yehuda (Judea), but when he comes to Beit El (Bethel) in the northern Kingdom of Yisrael (Israel), he is mocked for his baldness by 42 youths.  Two bears then come out of the wilderness and tear the youths to pieces.  One explanation of this strange passage is that they were mocking him for not being a prophet made of sterner stuff like his predecessor Eliyahu (who was known for his long flowing hair.)  The act-of-God nature of the youths’ deaths (the youths may have been local prophets) seems to indicate divine affirmation that Eliyahu’s method of prophecy, rebuke, had now been replaced by Elisha’s, compassion.

The Sanctuary of the Altar

When Shlomo’s (Solomon’s) right-hand man Benayahu comes after Adoniyah and Yoav, both of them grab the horns of the altar. But the sanctuary offered by the altar was to allow a chance for the accused to get a fair trial. Adoniyah and Yoav seem to see it as some sort of “Home Base,” where no one can ever get them. Much like the army thought that the Ark was a magic want that guaranteed victory earlier in Shmuel (The Book of Samuel.) In both cases, it was a lethal mistake.

The Buck Stops with the King

After Yoav’s (Joab) execution, Shlomo (Solomon) refers to Avner and Amasa, both of whom Yoav assassinated against David’s orders, ”And their blood shall return upon the head of Yoav… but upon David… there shall be peace forever from the Lord.” Even though David specifically ordered Yoav not to kill Avner and Amasa, the fact that Yoav did so while under David’s authority meant that David was culpable. I.e., for a king, “The buck stops here.”

Women in Tanach

For those who mistakenly believe that women are somehow not central to Tanach (Bible): David’s first act upon abdicating the throne to his son Shlomo (Solomon) was to turn and prostrate himself top Shlomo. King Shlomo, sitting on the throne when his mother Bat Sheva (Bathsheeba) walks in, then prostrates himself to HER. It seems that she was a sort of joint-ruler, as most of Shlomo’s problems and failures didn’t begin until after her death. There are midrashim (Talmudic stories) of her spanking him for misbehavior throughout his adult life.

David as an Old Man

At the beginning of Sefer Melachim (The Book of Kings,) we see David as an old man who can’t even keep himself warm. His son Adoniyah counts on his father’s decrepitude to usurp David’s chosen successor Shlomo (Solomon.) Suddenly David rises up, puts Shlomo on his mule, anoints him, and issues him decrees for unfinished business. It’s possible that David’s apparent frailty was actually a ruse to tempt potential conspirators to act prematurely, and it succeeds. This also provides Shlomo the pretext to eliminate Yoav (Joab,) something David had always wanted to do.

Who Really Killed Goliath?

In chapter 21 in the Book of Samuel, we read, “…and Elhanan the son of Jaare-oregim the Beth-lehemite slew Goliath the Gittite.”  Um... didn’t we read earlier that David slew Goliath?  One possibility: David was a royal name he took up upon assuming the monarchy, and Elchanan was his name previously (we see no references to David by name prior to his beginning on his royal track.)  Another possibility is that the giant David killed in his youth was not Goliath.  Once the back-and-forth between David and the giant ensues in Samuel I 1:17, the giant is always referred to merely as, “the Phillsitine,” or, “the uncircumcised one.”

Why David Didn't Go to War with Ammon

In Sefer Shmuel (The Book of Samuel) 21:17, David is almost killed in battle, so the people ask him to stay behind in Jerusalem next time while they go out and fight, lest “The Light of Israel,” i.e. David, is extinguished.  This is further evidence that the events in chapter 21 occurred at the beginning of David’s reign, as this would explain why, back in chapter 10, David did not go out to war against the Ammonites with the rest of the army.

If Michal Was Barren, How Did She Have Sons?

Chapter 21 of the Sefer Shmuel (the Book of Samuel) refers to the five sons of Michal being hanged by the Givonim (Gibeonites.)  This is a problem in and of itself as earlier we learned that Michal was childless as a punishment for her indignity at David’s dancing before the Ark of the Covenant.  Interpreters explain that there were five children of Merav, Michal’s sister, who Michal had raised as if they were her own.

The True Location of Chapter 21 in the Book of Samuel

Chapter 21 of the Book of Samuel seems very nonsequitor, so I will try to reconcile it with its context over the next several posts.  First off, the chapter starts off with a famine due to what Shaul had done to the Givonim (Gibeonites,) the resident alien Canaanite workers in the Temple who, as non-citizens, had no legal recourse.  Why wait until after David had dealt with his sin with Bat Sheva and all of the wars and revolts to deal with this seemingly trivial matter?  Rather, it seems reasonable that this happened immediately after David assumed power.  This is evinced by the fact the Givonim demand seven of the sons of Shaul, whom David delivers to them.  Earlier in the Book of Samuel, we see David asking if Shaul had surviving sons, so that would clearly have to have happened after the incident with the Givonim.

The Story fo David: Sin and Consequences

All of the chapters from David’s assuming power until his putting down Sheva Ben Bichri’s revolt, which constitutes most of what is written about David, seem to have been David’s sin with Bat Sheva and how he dealt with his punishment.  After that point, the text seems to rewind and give a summary of the other relevant events in David’s kingship in a single chapter (21.)  It seems that the most important thing the Prophets wanted us to know about David was how he dealt with his sin.

Torah is More Interesting Than Liberalism

As an aside, if we had spent half the time in religious school learning about Yoav’s Machiavelian political maneuvers and up-close-and-personal assassinations of his opponents that we spent studying the Holocaust and social justice, I would never have dropped out.  I mean, what would a thirteen year old boy rather watch, endless movies of bodies piled up at Auschwitz, or The Godfather.

Yoav's Fierce Loyalty to David and Himself

Sheva Ben Bichri declared another rebellion, Amasa (David’s new chief of staff and Yoav’s replacement) joins in. David dispatches Yoav’s hot-headed brother Avishai to deal with the revolt.  Immediately we see that it is Yoav who arranges to assassinate Amasa, who happens to be his cousin, pretending to be interested in joining the revolt, and leaning over to kiss Amasa until suddenly grabbing hold of his beard and plunging a sword into him. Yoav continues to lead the charge and gets Sheva Ben Bichri.  Very typical of Yoav, fiercely loyal to his king even if he could have rightly felt mistreated.  He was able to think for himself to  go beyond or even violate what he perceives as poorly devised orders but only in cases where those violations coincide with his own self-interest.

The Long Kiss Goodnight

As David crosses the Jordan, he offers his loyal ally Barzilai a position in his court.  Barzilai rejects, saying, “I am eighty years old… I can’t tell good from bad, or taste what I eat and drink.”  I.e., I’m getting older and losing my head, so I won’t be much good to you.  David kisses him and sends him off.  In Tanach (Bible,) a kiss is always the final time two people see one another, as with Ruth and Naomi in the Book of Ruth, and Amasa later in Sefer Shmuel, and many other examples.

Upon his return to the Land of Israel, David promotes Amasa, the rebellious Avshalom’s chief of staff, as his own chief of staff, replacing Yoav (Joab.)  He pardons Shimei son of Gera, who had verbally abused him as he fled Jerusalem, and pardons Mephiboshet, who had also been accused of treason, and restores half his estate.  This is much like his generous treatment of the survivors Shaul’s regime.  Making war against David is much like making war against the United States.  Losing is the best thing that could ever happen to you.