Melakhim B 8: Elisha's Tears
SEFER MELAKHIM BET: THE SECOND BOOK OF KINGS
By Rav Alex Israel
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Dedicated in memory of
Joseph Y. Nadler, zl, Yosef ben Yechezkel Tzvi
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Shiur #10 Elisha's
Tears
ELISHA'S VISIT TO DAMASCUS
Elisha
came to Damascus. Ben-Haddad King of Aram was sick, and he was told, The man of
God has come here. The king said to
Chazael: Take a gift in your hand and go to meet the man of God, and inquire
of the Lord by him, saying, Will I
recover from this sickness?
Chazael went to meet him and took a gift in his hand, even every kind of good
thing of Damascus, forty camels loads. And he came and stood before him and
said, Your son Ben-Haddad King of Aram has sent me to you, saying, Will I
recover from this sickness? Then
Elisha said to him, Go, say to him, You will surely recover, but the Lord has shown me that he will certainly
die. The man of God kept his face
expressionless as long as he could, and then he wept.[1] Chazael
said, Why does my Lord weep? Then he answered, Because I know the evil that
you will do to the sons of Yisrael:
You will set their strongholds on fire, and you will kill their
young men with the sword, and you will dash their little ones in pieces, and you
will cut open their pregnant women. Then
Chazael said, But what is your servant, who
is but a dog, that he should do this
great thing?[2]
And Elisha answered,
The Lord has shown me a vision of you as king
of Aram. So he
departed from Elisha and returned to his master, who said to him, What did
Elisha say to you? And he answered, He told me that you would surely recover. On the following day, he took the
cover and dipped it in water and spread it on his face, so that he died. And
Chazael became king in his place.
This scene concludes the series of Elisha stories.[3] But this short episode raises some serious questions. Why
does Elisha visit Damascus, a foreign capital? Does the prophet intend to meet
with Ben-Haddad, informing the king prior to his arrival? And if so, what is his
message to him? Moreover, is Elisha's message directed at Ben-Haddad or at his
assistant, Chazael, who in our story becomes the king's assassin and successor?
At first glance, this is yet another episode depicting Elisha as the object of
Arams great admiration.[4]
Here, Ben-Haddad indicates his subservience to Elisha by sending Chazael to
"stand before" the prophet, referring to himself as "your son,"[5]
and offering Elisha a substantial gift. Ben-Haddad's question,
Will I recover from this sickness? evokes
a parallel with chapter one of II Melakhim, in which the evil king
Achazyahu becomes ill and sends the identical inquiry to the god Baal-Zevuv. In
that story, Eliyahu censures Achazyahu, as the royal appeal to a foreign deity
constitutes a public chillul Hashem (desecration of Gods name).
Here, ironically, we encounter a foreign idolatrous king who holds Elisha, the
"man of God," in such high esteem that in his sickness, he seeks him and his
God. If the tale of Achazyahu was an affront to God's honor, this is surely a
significant kiddush Hashem (sanctification of Gods name).
TWO VISIONS
Elisha's dialogue with Chazael is fascinating. It would
appear that Elisha is experiencing live prophecy while he is speaking to
Chazael; the visions he beholds are so powerful that he is overwhelmed by
emotion and cannot contain his tears.
These vivid visions are expressed twice in the encounter
by the phrase, the Lord has shown me. In the first instance, Elisha says to
Chazael:
Go,
say to him, You will surely recover,[6] but the Lord has shown me that he will certainly
die. (8:10)
The second
time, Elisha states:
The Lord has shown me a vision of you as king of Aram. (8:13)
In the first communication, Elisha offers two conflicting statements, in a plan
that seems duplicitous. He instructs Chazael to console the king that he will
live, but he then informs the king's courtier that, in fact, King Ben-Haddad
will die. Why does this
holy man communicate a lie to Ben-Haddad and then expose the truth to Chazael?
Why the double message? Malbim suggests a technical solution:
"You will live as regards this illness. However, he will die of another cause,
because in fact Chazael killed him
Metzudat David suggests that the positive prognosis to Ben-Haddad, although
untrue, was intended "to console him," in an attempt to avoid adding to the
stress of a dying man.[7]
It would seem that Radaks explanation is closest to the mark. He suggests that
Elisha intended to inspire Chazael to assassinate his master:
"You will live from the illness
but the Lord has shown
me that he will be killed. Thus, when Elisha informed Chazael that he would be
king over Aram and said, The Lord has shown me that he will certainly die,
Chazael understood that he wished to inform him that he [Chazael] should
assassinate him [Ben-Haddad], but he didn't say it explicitly.
By having Chazael issue the false reassurance to the king, Ben-Haddad will be
misled into a false sense of security and will be off-guard when Chazael comes
to kill him.[8]
If the
Radak is correct, and Elisha is instigating an assassination, we need to probe
the prophet's motives.
THE "ANNOINTING" OF CHAZAEL: ELIYAHU'S THREE TASKS
To appreciate the
plot to kill Ben-Haddad, we must return to chapter nineteen of I
Melakhim. There, at Mount Chorev, God had issued a series of instructions to
the prophet Eliyahu:
And the Lord said to him: "Go, return to your way to the desert of Damascus and
you shall come and anoint Chazael to be king over Aram. And you shall anoint
Yeihu, the son of Nimshi, as king over Yisrael, and you shall anoint
Elisha, the son of Shafat, from Avel Mechola to be prophet in your stead."
(I Melakhim 19:15-16)
Eliyahu was to
anoint three new leaders:
·
Chazael as king of
Aram
·
Yeihu as king of
Yisrael, the northern kingdom
·
Elisha as prophet in
his stead
What is the objective of this series of leadership appointments, and are they
coordinated as parts of a single project or plan? Let us present some context to
this divine command: Eliyahu had just protested to God about the terrible
idolatry of the King Achav and his wife, Izevel. God responded to Eliyahu's
outrage by instructing Eliyahu to anoint a trio of new leaders who would furnish
a solution, a synchronized plan to enact violent punishment upon the northern
kingdom:
"Those who escape the sword of Chazael, Yeihu will kill, and those that
escape the sword of Yeihu, Elisha will kill." (I Melakhim 19:17)
This prediction is
indeed fulfilled. Chazael delivers a crushing blow to Yisrael:
In those days the
Lord began to reduce Yisrael; and Chazael defeated them throughout the
territory of Yisrael, east of the Jordan; all the land of Gilad Gad Reuven
and Menashe from Aroer by Wadi Arnon up to the Gilad and Bashan." (II
Melakhim 10:32)
The Lord was angry
with Yisrael and he delivered them into the hands of King Chazael of Aram
Yehoachaz was left with a force of only fifty horsemen, ten chariots and ten
thousand foot soldiers; for the King of Aram had decimated them and trampled
them like the dust under his feet. (II Melakhim 13:6-7)
Whereas Chazael is
the foreign aggressor, avenging the sins of Achav by battering Yisrael from the
outside, Yeihu is his corollary from within. Yeihu will be the Israelite army
captain who instigates a revolution and deposes the House of Omri, killing
Achavs son, Yehoram, and executing a host of other royal figures including the
evil Izevel. These events are depicted in the upcoming chapters of II
Melakhim.
Yeihu got up and went inside. Then the prophet poured the oil on Yeihus head
and declared, Thus says the Lord, the God of Yisrael: I anoint you king
over the Lord's people Yisrael. You
will strike down the house of Achav your master
The whole house of Achav
will perish
" (II Melakhim 9:6-8)
And so, we see that Chazael and Yeihu bring the demise of Achavs regime.
But what of the last of the three, Elisha? Does he violently avenge the idolatry
of the House of Omri? Do we witness the "sword of Elisha" executing the
followers of idolatry?
If we examine the
instructions to Eliyahu, we should note that
Eliyahu fails to follow
God's instructions. Eliyahu performs only the last of the three tasks assigned
to him; he only appoints his own successor, Elisha. What of the other two tasks?
He leaves them for Elisha to perform. We asked why Elisha visits Damascus. We
now understand that he is there to "anoint" Chazael, to appoint him as king. He
must complete Eliyahu's unfinished business and unleash Chazael's great
destructive power against Yisrael. Of course Elisha lacks the legal power to
anoint Chazael, and so, in this scene, he instigates a situation whereby
Chazael assassinates his superior, and usurps the throne. Likewise, in the next
chapter, Elisha initiates Yeihus ascent to the throne, by sending a prophet to
anoint him, and ordering him to terminate the House of Omri.
ELISHA'S TEARS
But what is the role of Elisha? We have followed him for some time now. He
generally seems to be a non-vindictive figure,[9]
usually providing assistance of one sort or another to individuals, groups or
the nation. Does Elisha share the characteristics of the malicious Chazael and
Yeihu? Even though he initiates the reign of these two leaders, is Elisha filled
with malevolent intent?
Let us return to the scene in which he talks to Chazael. He envisages a
scene in which Chazael will ravage Yisrael: "You will set
their strongholds on fire, and you will kill their young men with the sword, and
you will dash their little ones in pieces, and you will cut open their pregnant
women. At this thought, Elisha simply cries.
Rav Elchanan Samet contends that Elisha's weeping affects Chazael deeply:
At this critical moment for Chazael, as the prophet portends the enormous
transformation in his life, a dark cloud looms. He does not receive the tidings
of his reign in a spirit of joyous celebration but rather through the bitter
tears of the prophet who bears his good news
. This weeping communicates not
merely the prophet's unfathomable pain, but it also a critique of the cruel
potential latent in Chazael's personality.
Just as Chazael will be cognizant, throughout his tenure as king over Aram,
that he owes his monarchy to the Israelite prophet, and that it is he who lent
legitimacy to his sovereignty, he will also live in the shadow of the prophet's
tears. And as the prophet's prediction of his kingship sanctioned his rise to
the throne, so the crying that accompanied it will be a moral restraint upon
Chazael's actions, and a proscription of his more monstrous acts.
Now, when Chazael battles his enemy, Yisrael, he will live up to his
sovereign responsibility and lead his nation to victory after victory. However,
he will not actualize his potential for absolute victory and cruelty. Even
though he almost destroys the Israelite army
we have not heard of Chazael
attacking women and children in Yisrael, and as such, the dreadful prophecy of
Elisha,
you will dash their little ones in pieces, and you will
cut open their pregnant women, never transpired. (Pirkei Elisha, pg.
597)
HARD TIMES
If anything, the persona of Elisha seeks to soften the blows of Aram, rather
than heighten its effect. Elisha's entire prophetic tenure is characterized by
military defeat, invasion and famine. At the start, Elisha participates in a war
against Moav that ends shamefully.[10]
His period witnesses sporadic border attacks coming from Syria[11]
which intensify,[12] eventually
culminating in a terrible siege that inflicts desperate starvation on the
capital city.[13]
Famine is prevalent throughout Elisha's era.[14]
These are tough times.
In God's original instruction to Eliyahu, it seemed that Elisha was
designated as part of the punishing force, alongside Chazael and Yeihu, as an
instrument of God's wrath and retribution. In fact, Elisha adopts a very
different role. Elisha during a time of phenomenal difficulty for the Kingdom
of Yisrael serves as something of an antidote, a counterbalance. Elisha's
miracles serve individuals, or small groups. In the national arena, he has
impressive powers: fiery horses and chariots that surround him, the ability to
know the location of enemy attacks, to blind an army, and to predict the end of
a siege. However, his powers never extend to defeating the enemy, or to
forestalling the siege. Elisha's powers are impressive, but whereas on the one
hand he offers benevolent assistance and a sense of hope, he is also powerless
to alter the strategic balance of Aram's relentless military assault. The
pendulum of punishment cannot alter its course.
THE HISTORICAL CONTEXT
Amazingly, Elisha escorts Yisrael through a period that would appear to
exceed sixty years.[15]
Yisrael spends almost this entire period under Aramean intimidation or
domination. And it would seem that Elisha's timespan as prophet is uncannily
aligned with the period of Aramean dominance. It is not coincidental that
Elisha's final act is to pronounce the fall of Aram and the rise of Yisrael, a
geo-political reversal, whereby Aram will be defeated and Yisrael will restore
its northern border:
Elisha had fallen
sick of the sickness of which he was to die; and King Yoash of Yisrael went
down unto him, and wept over him, and said: My father, my father, Yisrael's
chariots and horsemen! Elisha said to him: Take a bow and arrows; and he
brought him a bow and arrows. And he said to the king of Yisrael: Put your hand
upon the bow; and he put his hand upon it. And Elisha laid his hands upon the
king's hands. And he said: Open the window eastward; and he opened it. Then
Elisha said: Shoot; and he shot. And he said: An arrow of victory for the
Lord! An arrow of victory over Aram! You shall rout Aram at Afek, until you
destroy them. (II Melakhim 13:14-17)
IN CONCLUSION
As we conclude the
series of Elisha stories in Melakhim Bet, what might we surmise regarding
Elisha's role? Elisha, far from being the instrument of God's anger, is a figure
of protection, relief, consolation, support, assistance, and comfort during an
extended period of hardship for Yisrael.
Throughout the years of
occupation and attack, Elisha devotes all of his God-given powers to a central
goal: keeping faith in God alive. A prime example of this mission emerges from
the scene of the king of Yisrael asking the prophet's assistant, Geichazi, to
tell him "the wonderful things that Elisha has done" (8:4). In a generation in
which faith might be lost, Elisha is a beacon that communicates Gods unfailing
presence, even during moments of punishment and suffering. Elisha doesn't defeat
the enemy. He doesn't stop the siege. But he befriends the king and commoner
alike, allowing them to understand that despite the adversity, God is still the
God of Yisrael and has not abandoned His people.
[1] This translation follows
Rashi, Radak, Ralbag and Metzudat David. Many other translators translate it as
He [Elisha] fixed his gaze steadily on him until he [Chazael] was ashamed
Whereas the text supports this reading, the context fits best with the reading
of the traditional commentators.
[2] Chazael views these
vicious acts as a "great thing," a reflection of military prowess. His reference
to himself as a dog is a reflection of his self-perception as an ordinary
commoner (Daat Mikra) or possibly a loyal servant of his master,
the king (a dog usually follows his master). Thus, he is saying, "How could I, a
mere commoner, bring about such incredible devastation?" Elisha replies that he
will indeed become king.
[3]
There are still a few remaining stories: the anointing of Yeihu (9:1-6) and King
Yoash's visit to Elisha on his deathbed (13:14-19) followed by the resurrection
of the dead soldier (13:2-21). However, this is the final episode in the ongoing
series of the Elisha stories. We shall relate to these episodes briefly later in
this shiur.
[4]
Previous episodes would be the story of Naaman (5:17), and the story of the Aramean
army (6:8-23).
[5]
The corollary of "your son, Ben-Haddad" is voiced by the king of Yisrael referring to
Elisha as "my father" in 6:21 and 13:14.
[6] The Hebrew here is awkward
as there is a critical kri and ketiv a disparity between the
written text and the recited text, as dictated by tradition. One way, it reads,
"You shall not live" and the other way it reads,
You will surely recover.
[7]
This form of sensitivity finds its way into the Shulchan Arukh Yoreh
Dea (338:1): one must be very careful with the dying not to use
startling language that may expedite their death.
[8]
See Yael Shemesh, "Lies by Prophets and Other Lies in the Hebrew Bible," Journal
of the Ancient Near East Society vol. 29, (2002).
[9]
Exceptions are the forty-two children and the bears (2:23-25), his outburst to
Yehoram (3:13), the treatment of Geichazi (5:26-27), and the trampling of the
kings aide (shalish) (7:17-20).
[10]
Chapter 3
[11]
5:2
[12]
6:6-8
[13]
6:24-7:20
[14]
8:1, 4:38
[15]
Elisha starts his tenure under the reign of Yehoram, and dies
during the reign of Yeho'ash. The
periods of Yehoram (12), Yeihu (28), Yehoachaz (17), and Yehoash (16) together
equal 73 years. If we include his apprenticeship under Eliyahu, which probably
began during Achav's reign, we are most certainly dealing with sixty years of
public service.
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