Bnei HaNeviim
נמצאו 10 תוצאות חיפוש
The Storm (Part 1)
Preface
Rabbi Elchanan SametThe story of Eliyahu ascending to the heavens in a storm does not end when Eliyahu ascends, nor when it is conclusive that he is gone. Rather, the unit ends with Elisha retracing Eliyahu’s footsteps, ultimately to Mount Carmel and Shomron. In the same places where Elisha had so recently appeared as the disciple and servant of his great master, he now appears alone, as the prophet who takes the place of the master who is gone. By this act, Elisha is demonstrating unequivocally that he has inherited Eliyahu's role.
The Storm (Part 3)
Eliyahu's Journey to His Place of Ascent (I)
Rabbi Elchanan SametGilgal mentioned in this story does not seem to correspond with other places with the same name mentioned in the Tanakh. It appears to be North of Beit El. In the Elisha stories we find that Elisha is a travelling prophet like Shmuel, however, Gilgal is his permanent dwelling. Eliyahu arrives in Gilgal in order to depart from his student.
The Storm (Part 4)
Eliyahu's Journey to His Place of Ascent (II)
Rabbi Elchanan SametEliyahu is commanded to pass through Beit El and Yeriho in order to part from the Bnei Ha’Nevi’im. The reader, Elisha and the Bnei Ha’Nevi’im know that Eliyahu is departing today but it is spoken as a secret. Eliyahu's journey is the inverse of the journey of conquest of the land in the days of Yehoshua. In the same place where Bnei Yisrael readied themselves for the conquest of the land, on the plains of Yeriho – right there Eliyahu departs from Am Yisrael and from Eretz Yisrael.
The Storm (Part 5)
Eliyahu's Journey to His Place of Ascent (III)
Rabbi Elchanan SametThe Bnei Ha’Nevi’im, who know of Eliyahu’s imminent departure, attempt to draw close to this mysterious event in different ways - dialogue with Elisha and watching from a distance - but remain limited in their success. They are also aware that Elisha is the only one who is permitted to accompany Eliyahu on his journey to the final station. The presence of the Bnei Ha’Nevi’im at the Jordan River and their observation of Eliyahu and Elisha represent the necessary background and buildup to the description of Elisha crossing back alone, clearly paralleling the description of Eliyah's crossing.
The Storm (Part 6)
Eliyahu's Journey to His Place of Ascent (IV)
Rabbi Elchanan Sametthe second part of the "three and four" model serves as a framework for a description of the change in the attitude of the apprentice prophets towards Elisha, up until they accept him as the prophet who has taken the place of his master. At the beginning of the process, in the first two links, they clearly regard him as Eliyahu's chosen attendant. In the third link, his status is further elevated in their eyes, in terms of his connection with Eliyahu, and the ground is readied for the revolution in their view of him as Eliyahu's prophetic inheritor. The "revolution" is completed with his appearance before them in the fourth link, as the next prophet of the generation.
In a Whirlwind
Rabbi Alex IsraelEliyahu's dramatic ascent to the heavens highlights Elisha as opposed to the other Bnei Ha'Nevi'im. Elisha is also Eliyahu's succesor, but also operates in a completely different manner. Elisha, is always surrounded by other people and is deeply sensitive to the needs of others. Eliyahu is a lone spiritual figure.
Elisha – Prophet of Miracles
Rabbi Alex IsraelElisha is constantly performing miracles. His miracles span from practical assistance to individuals or small groups, to operating at the national level, alongside kings and armies. The miracle with the widow and the oil - whose children are on the verge of being sold into slavery - is reminiscent of and sharply contrasted to Eliyahu's miracle with the widow in Zarfat. Eliyahu and Elisha may differ in educational philosophy: What is the more effective educational method: the stick or the carrot, confrontation or encouragement? The difference between the two might be a function of the times in which they live and serve. In Eliyahu's period, under the reign of Ahav, Israel enjoy economic prosperity, wielding international power. Elisha's era, in contrast, is characterized by Aram's devastating oppression of the Northern kingdom. When the nation is under siege, what is required is support, inspiration and encouragement.
A Floating Axe Head and a Blind Army
Rabbi Alex IsraelWhy do the Bnei Ha'Nevi'im seak a new place to live? Could it be that the departure of Geihazi with the problems associated with him open the doors to new students to join Elisha?
Wars are characterized by aggression and domination. The king of Aram sought to use his superior firepower to bludgeon Elisha into submission. In contrast, Elisha's way is not the path of confrontation, but rather the provision of food and drink, hospitality, kindness, and humanity. Ultimately, this makes a deeper impression than war.
The Yehu Revolution
Rabbi Alex IsraelAt first glance Yehu seems to adopt the zealotry of Eliyahu in destroying the house of Ahav and the worship of Ba'al. Elisha removes himself from this episode by sending one of his disciples to anoint Yehu and begin the rebellion. However, are all the people killed by Yehu justified? Are the violent and gory methods which he utilizes to execute his plans justified? Is Yehu to be remembered as a righteous king?
Espionage in the House of Ahab
Rabbi Dr. Aharon Adlerתאריך פרסום: תשע"ד | |
Beginning with the “oil miracle” for the wife of one of the “Bnei ha-Neviim” in the stories of Elisha the prophet, we ask a number of questions that lead us to the individual Ovadya mentioned in the stories of Eliyahu. Who is Ovadya? Ovadya is a senior official of Ahab, but he also secretly hides and sustains hundreds of prophets-in-training. How did he come to be so trusted by King Ahab, whose fault it was that the prophets feared for their lives? Classic commentators assist us in painting a portrait of Ovadya, who becomes the insider agent who connects the dots between seemingly unrelated stories, personalities and events.