Drought

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The Drought
Eliyahu's Appearance
Rabbi Elchanan Samet
With no introduction, Eliyahu – who was apparently an experienced prophet – bursts onto the scene and decrees to Ahav that no rain will fall. It appears that Eliyahu’s decree is on the backdrop of the increase in idol worship in Ahav’s time; however, the text omits the explicit connection. The fragmented introduction and the unexplained decree are part of an intentional literary device calculated to create the sense of mystery and suddenness that characterize Eliyahu.
The Drought (part 2)
Eliyahu's Oath: Commanded by God or on the Initiative of the Prophet?
Rabbi Elchanan Samet
The Sages and commentators agree that Eliyahu’s decree of drought was not commanded by God but was his own initiative. The absence of the words “So says God”, the need to decree the drought with an oath, and his final words “except by MY word” support this position.
The Drought (part 3)
Eliyahu's Experiences During the Drought: ֠For What Purpose Are They Recorded?
Rabbi Elchanan Samet
The first verse of Chapter 17 begins the three years of drought and the first verse of Chapter 18 begins the end of the drought. From Chapter 18 one can deduce various results of the famine. However, Chapter 17 describes three separate stories involving Eliyahu during that drought, which, aside from their chronological link with the drought, raise many questions as to their placement in this chapter.
The Drought (part 4)
Wadi Kerit
Rabbi Elchanan Samet
While God has fulfilled Eliyahu’s decree of drought, God’s choice of words to Eliyahu, the name of the location to which he is sent, and the fact that he is feeds him through ravens - a symbol of cruelty - imply a hidden message. The year-long stay at Nahal Kerit conceals a rebuke aimed at the prophet: Eliyahu’s decision to withhold rain brings suffering upon his people, and he fails to sense their distress. The Divine command therefore forces him to leave them, and live in seclusion, an expression of his lack of involvement in their fate.
The Drought (part 5)
The Widow in Tzarfat
Rabbi Elchanan Samet
Eliyahu’s move to Tzarfat symbolizes a continuation of the argument between God and Eliyahu that began at Nahal Kerit. The move brings Eliyahu in contact with a poor widow who, together with her son, is about to die of hunger. They are the ones appointed by God to sustain Eliyahu, so that he may be exposed to their misery, and their misery should affect him directly. Perhaps this encounter will teach Eliyahu about the magnitude of the anguish that he has brought upon his people, and will lead him to pray for mercy on their behalf.
The Drought (part 6)
The Widow in Tzarfat (part II)
Rabbi Elchanan Samet
Eliyahu chooses a miraculous existence of survival for himself despite the suffering of others, who do not have miracles to sustain them, rather than rescind his decree of drought.
The Drought (part 7)
The Widow in Tzarfat (part III)
Rabbi Elchanan Samet
The suffering of the widow, expressed in her climatic monologue, and Eliyahu's need to share her food in a way that causes him discomfort, finally lead the prophet to express self doubt in his position, and a wish that God would soon send rain. Nevertheless, he is not yet ready to cancel his vow.
The Drought (part 8)
Eliyahu Revives the Widow of Tzarfat's Son
Rabbi Elchanan Samet
Eliyahu's conditions of survival in the widow's home are not a solution, in the context of the broader story, but rather an obstacle to the flow and progression of the narrative. A crisis will have to occur to interrupt Eliyahu's continued peaceful stay. The death of the widow’s son will lead to Eliyahu's banishment from her house.
The Drought (part 9)
Eliyahu Revives the Widow of Tzarfat's Son (part II)
Rabbi Elchanan Samet
The woman and her son are saved from immediate death by starvation thanks to the miracle invoked by Eliyahu, but their existence throughout the year is constantly on the brink of starvation. A young child cannot grow healthy and strong under such conditions. Eliyahu comes to realize, through this episode and the previous two episodes, that the cessation of rain from the land, by his own word, has caused human suffering and ultimately death. The prophet has the power to enact a decree of drought when it parallels God’s values even though it may not be completely aligned with God’s will.
The Drought (part 10)
Eliyahu Revives the Widow of Tzarfat's Son (part III)
Rabbi Elchanan Samet
The preferential conditions that Eliyau has enjoyed for the last year have now expired - and therefore the widow and her son are no longer different from anyone else suffering the effects of the drought. Eliyahu’s decree is the cause - directly or indirectly - of famine and death. Against his will, Eliyahu is becoming party to the suffering of the drought. Eliyahu's call to God testifies that he is not ready to recognize the claim represented by the death of the widow's son as a continuation of God's argument with him. He maintains his regular position, requesting for himself and those around him the right to a preferential existence. His request is therefore not accepted. His initial call to God is not heard, and the widow's son is not revived.
The Drought (part 11)
Eliyahu Revives the Widow of Tzarfat's Son (part IV)
Rabbi Elchanan Samet
When his first cry is not answered, Eliyahu turns towards the boy, to stretch out over him; this signifies his change in perception. Two changes are noted in comparing Eliyahu’s two prayers. In the first he questions God, while in the second he pleas to God. In the first, his focus remains on himself and in the second he focuses on the boy. His prayer that the boy's life be restored reveals that Eliyahu is ready to agree to the return of the rain. However, still needs an external command to push him in this direction.
The Drought (part 12)
Eliyahu Revives the Widow of Tzarfat's Son (part V)
Rabbi Elchanan Samet
Up until this point, Eliyahu only represented God’s trait of strict justice. After Eliyahu resurrects the woman's dead son for the child's own sake the true man of God is revealed – one who represents God's trait of compassion in the world, and performs miracles through this trait. The widow’s praise for Eliyahu as messenger of God's word is a type of Divine assent to what seems to be Eliyahu's new path: he now represents God both in strict justice and in mercy and compassion. The symmetrical structure of the story highlights Eliyahu’s second prayer as the climax of the story.
The Drought (part 13)
Eliyahu Revives the Widow of Tzarfat's Son (part VI)
Rabbi Elchanan Samet
An inverse relationship exists between the literary structure of the story of Eliyahu’s initial arrival in Tzarfat and the story of the revival of the child. This relationship represents a progression between the two diametrically opposed stories.
Eliyahu on His Way to Appear Before Ahav
Rabbi Elchanan Samet
God commands Eliyahu to go to Ahav, and tells him that He will bring rain. Eliyahu sets off to fulfill his mission with mixed feelings. His experiences over the past two years lead him to recognize the unconditional necessity of rain for the world. On the other hand, he knows that thus far Ahav has not done teshuva. God will continue convincing Eliyahu of the justness of restoring rain to the world because his strategy thus far has been ineffective.
Eliyahu on His Way to Appear Before Ahav
Part 2
Rabbi Elchanan Samet
Eliyahu’s meeting with Ovadya prior to meeting Ahav is intended to show Ahav that Eliyahu is not capitulating to Ahav, and strengthen the God fearing presence of Ovadya in Ahav’s house. Eliyahu’s miraculous disappearance over the past years makes Ovadya think that Eliyahu’s intention is to provoke Ahav and to continue his disappearance.
Eliyahu on His Way to Appear before Ahav
Part 3
Rabbi Elchanan Samet
A subtle criticism of Ovadya is apparent in Eliyahu’s claim that Ahav – not he – is Ovadya’s master. Ovadya insists that his life-risking activity - not cowardice – leave him in Ahav’s service and unworthy of a punishment of death. The literary structure of Ovadya’s speech to Eliyahu sheds light on the apparent repetitiveness of his words.
Eliyahu on His Way to Appear Before Ahav
Part 4
Rabbi Elchanan Samet
Why does the text eternalize Ovadyahu's mistake and record his speech in such detail? Ovadyahu's emotional speech is a condemnation of Eliyahu and his approach. It expresses how Eliyahu was perceived by the righteous people of his generation. The parallels that exist between Ovadya’s speech and Eliyahu’s experiences during the drought magnify the destructiveness of Eliyahu’s decree. Eliyahu has chosen the path conflict followed by cutting off contact. Ovadyahu has chosen precisely the opposite path: a path of brave cooperation with the wicked king in an attempt to influence from the inside.
The Second Encounter Between Eliyahu and Ahav - Part 1
Rabbi Elchanan Samet
Eliyahu's second appearance before Ahav is the opposite of the first: It takes place not on Eliyahu’s initiative, but rather as a result of God's command, its purpose is a renewal of the rains, and ultimately there is cooperation between Eliyahu and Ahav. This dialogue serves as the first in a series of actions by Eliyahu that are aimed at changing the national reality such that Israel will be worthy of God restoring the rain. Ahav, who understands the gravity of the situation, goes to Eliyahu submissively. However, upon seeing him, Ahav rebukes Eliyahu with a subtle comparison to Akhan who had brought catastrophe upon his nation out of personal interests.
Structure of the Story of the Drought
Rabbi Elchanan Samet
A complete evaluation of the literary structure of the drought unit – analyzing direct and inverse parallels as well as the climax of the unit.
Eliyahu on Mount Carmel (Part 1)
Was Eliyahu Commanded to Act as he Does in This Story?
Rabbi Elchanan Samet
Eliyahu was not commanded to perform the specific actions that he undertook regarding the meeting at the Carmel; on the other hand, not only did his actions not contradict God's word, but they represent the realization of what was hinted at in God’s command to him: the situation that had been created be used for a positive effect, and that Eliyahu cooperate with Achav, in order that God could give rain. Thus, these actions represent a partnership between God and His prophet, sharing the same purpose: to restore Israel to God and to restore God's kindness to Israel.
Eliyahu on Mount Carmel (Part 1)
Was Eliyahu Commanded to Act as he Does in This Story? (Part 2)
Rabbi Elchanan Samet
Since the prophet's actions, undertaken on his own initiative, are aimed at fulfilling God's command in the spirit in which it was intended, it may be said that they are done by God's command even if all this is not made explicit within the command. Eliyahu's profound clarification of God's command requires that several actions be inserted in between appearing before Ahav and the giving of rain, all aimed at bringing Israel to teshuva. The choice of these actions is left to the prophet.
Eliyahu on Mount Carmel (Part 2)
Eliyahu Faces the Nation
Rabbi Elchanan Samet
Eliyahu’s words imply that the nation had not abandoned the service of God, but did not serve Him exclusively. Rather, they attached elements of Ba'al worship to their worship of God. On the account of the nation’s acceptance of the challenge between him and the prophets of Ba’al, Eliyahu’s opponents are forced to accept. Eliyahu is attempting now to come close to the nation and therefore does not mention the drought as its harsh results are a sore point for the nation.
Eliyahu on Mount Carmel (Part 9)
"Arise, eat and drink, for there is the sound of rumbling rain"
Rabbi Elchanan Samet
Eliyahu’s command to Ahav to eat might signify the end of a fast that was declared due to the drought. Alternatively, it might signify Ahav’s identification with the killing of the prophets of Ba’al, thus warranting the downpour. There is no explicit prophecy that the rain will fall immediately, but Eliyahu believes the timing is right and he has faith in God and promises rain. The lack of the explicit prophecy demands that Eliyahu pray for the rain he promised.
Three Years of Drought; Three Miracles
Rabbi Alex Israel
Is God commanding Eliyahu his loyal servant - to decree a drought, or is Eliyahu - more zealous than God himself - issuing a decree that God agrees to? As each year of drought passes, each scene describes an intensification of the famine alongside a miracle involving Eliyahu. If Eliyahu has decreed a famine in his zeal for God, the progression in the chapter expresses God's desire for Eliyahu to express some compassion and to rescind the decree. If Eliyahu was operating on God's command, the progression describes the development of Eliyahu as a prophet during the famine period.
Rain: Danger of Destruction or Dawn of Redemption?
Elisheva Brauner